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THE 



GENUINE EPISTLES 



APOSTOLICAL FATHERS, 

ST. CLEMENT, ST. IGNATIUS, 

ST. POLYCARP, ST. BARNABAS, 

THE PASTOR OF HERIAS; 

AND AN ACCOUNT OF THE 

MARTYRDOMS OF ST. IGNATIUS AND ST. POLYCARP, 

WRITTEN BY THOSE WHO WERE PRESENT AT THEIR SUFFERINGS. 

BEING, TOGETHER WITH 

(ftlje fiois 0mptmr£s of tlje New Testament, 

A COMPLETE COLLECTION OF THE MOST PRIMITIVE ANTIQUITY 

FOR ABOUT A HUNDRED AND FIFTY YEARS AFTER CHRIST. 






TRANSLATED AND PUBLISHED, 
WITH 

PRELIMINARY DISCOURSES, 

BY THE MOST REVEREND FATHER IN GOD, 
WILLIAM, LATE LORD ARCHBISHOP OF CANTERBURY. 

FROM THE SEVENTH LONDON EDITION. 



NEW-YORK: 
STANFORD AND SWORDS, 137, BROADWAY. 



1850. 






p y] fa 



32566 




GENUINE REMAINS 

OF THE 

APOSTOLICAL FATHEKS, 

SfC. SfC. 



PART I. 



IN WHICH ARE COMPRISED 



I. The Epistle of St. Clement to the Corinthians. 

II. The Epistle of St. Polycarp to the Philippians. 

III. The Epistles of St. Ignatius. 

IV. A Relation of the Martyrdom of St. Ignatius. 
V. A Relation of the Martyrdom of St. Polycarp. 



PART II. 



IN WHICH ARE COMPRISED 



I. The Epistle of St. Barnabas. 
II. The Shepherd of Hermas. 

AND 

III. Part of the Second Epistle of St. Clement to the Corinthians. 



THE 



ARCHBISHOP'S PREFACE. 



Having, in the second edition* of "The Apostolical 
Fathers," so far improved the translation I before published 
of them, as to render it almost a new work, it will be neces- 
sary for me to give some account of the changes that have 
been made in it, and what advantages I have had for the 
making of them. 

The Epistles of St. Clement had been so correctly set 
forth from the Alexandrian manuscript, by the learned Mr. 
Patrick Young, that having no other copy to recur to, 
there are no considerable alterations to be expected in the 
present edition of them. And yet, even in these, I have not 
only carefully reviewed my translation, and compared it with 
the original Greek, and corrected whatsoever I thought to 
be less exact in it, but, by the help of a new and more accu- 
rate collation of Mr. Young's copy, with that venerable MS. 
from which it was taken, I have amended some places in the 
text itself, which had hitherto escaped all the editors of these 
epistles. For this I was beholden to the friendly assistance 
of the very learned and pious Dr. Grabe ; to whose ready 
help these Apostolical Fathers owe a great part of that ex- 
actness, with which, I presume, they will appear in this 
edition of them. 

* The present is a reprint from the seventh edition. 



VI PREFACE. 

The Epistles of St. Ignatius having been lately pub- 
lished at Oxford, by our Reverend Dr. Smith, not only 
with a much greater correctness in the text than ever they 
were before, but with the advantage of his own and Bishop 
Pearson's observations upon the difficult places of them, it 
cannot be thought but that I must have very much improved 
my translation of those epistles, from the learned labours of 
two such eminent masters of antiquity ; and who had taken 
such great care, not only to restore those venerable pieces 
to their primitive purity, but to render them clear and intel- 
ligible to the meanest capacities. One of these epistles had 
never been set forth from any good MS. in its original 
Greek, when I published my first edition of them. This, 
together with the martyrdom of that blessed saint, has since 
been printed by Monsieur Ruinard at Paris, and from 
thence by Dr. Grabe at Oxford. I have compared my 
translation of both with their copy ; and not only corrected 
it where it disagreed with that, but have noted in the margin 
the chief variations of this last edition, from those which had 
been published by Archbishop Usher, and Isaac Vossius 
before. 

Of the Epistle, and Martyrdom, of St. Polycarp, and 
the Epistle of Barnabas, I have little to say more than 
that I have revised the translation of them with all the care 
I could, and rendered it much more correct (especially the 
Epistle of Barnabas) than it was before. But as for the 
Books of Hermas, I may without vanity affirm, that they 
are not only more exact in the translation than they were 
before, but that the very books themselves will be found in 
greater purity in this than in any other edition that has ever 
yet been published of them. The old Latin version has been 
entirely collated with an ancient manuscript of it in the 
Lambeth library; and from thence amended in more places 
than could well have been imagined. And that very version 
itself has been farther improved from a multitude of new 
fragments of the original Greek never before observed ; and 



PREFACE. Vll 

for the most part taken out of the late magnificent edition 
of the Works of St. Athanasius ; though that piece be none 
of his, but the work of the Younger Athanasius, patriarch 
of the same church, who lived about the seventh century. 
[See torn. II. p. 251, Doctrin. ad Antioch. Ducem.~] Both 
these advantages I do likewise owe to the same learned 
person I before mentioned ; who not only purposely collated 
the one for me, but readily communicated to me the extracts 
he had made for his own use out of the other. 

Having said thus much concerning the several pieces 
themselves here set forth, and the translation of them, I shall 
not trouble the reader with any long account of my own 
introductory discourse ; in which I have added some things, 
and corrected others. I hope, as it now stands, it may be 
of some use to those who have not any better opportunities 
of being acquainted with these matters ; and convince them 
of the just regard that is due to the discourses which follow 
it, upon this double account, both that they were (for the 
most part) truly written by those whose names they bear, 
and that those writers lived so near the apostolical times, 
that it cannot be doubted but that they do indeed represent 
to us the doctrine, government, and discipline of the church, 
as they received it from the apostles; the apostles from 
Christ, and that blessed Spirit, who directed them both in 
what they taught, and in what they ordained. 

What that doctrine, government, and discipline is, I have 
particularly shown in the eleventh chapter of my discourse. 
I shall only observe here, that it is so exactly agreeable to 
the present doctrine, government, and discipline of the 
church of England by law established, that no one who 
allows of the one can reasonably make any exceptions against 
the other. So that w r e must either say, that the immediate 
successors of the apostles had departed from the institutions 
of those holy men from whom they received their instruction 

a Dr. Grabe. 



Vlll PREFACE. 

in the gospel of Christ, and by whom they were converted 
to the faith of it ; or, if that be too unreasonable to be sup- 
posed of such excellent persons, who not only lived in some 
of the highest stations of the Christian church, but the most 
of them suffered martyrdom for the sake of it, we must then 
conclude, what is indeed the truth, that the church of Eng- 
land, whereof we are members, is, both in its doctrine, 
government, discipline, and worship, truly apostolical; and 
in all respects comes the nearest up to the primitive pattern 
of any Christian church at this day in the world. 



GENERAL CONTENTS. 



PRELIMINARY DISCOURSE RELATING TO THE SEVERAL 
TREATISES, AND THE AUTHORS OF THEM. 

CHAPTER I. 

PACK 

Introduction 1 



CHAPTER II. 

That the pieces here put together are all that remain of the most 
primitive and apostolical antiquity 



CHAPTER III. 

Of the authority of the following Treatises ; and the deference 

that ought to be paid to them upon the account of it . . 14 



CHAPTER IV. 

Of the subject of the following Discourses, and of the use that is to 

be made of them 23 



CHAPTER V. 

Of the manner after which these Discourses are written, and the 

simplicity of style used in them 30 

b 



CONTENTS. 



THE FIRST PART. 



Preliminary Discourse on the First Epistle of St. Clement to the 

Corinthians .......... 33 

The First Epistle of St. Clement to the Corinthians. ... 42 

I. II. He commends them for their excellent Order and Piety in Christ, before their 
Schism brake out. 

III. How their Divisions began. 

IV. V. VI. Envy and Emulation the Original of all Strife and Disorder. Exam- 
ples of all Mischiefs they have occasioned. 

VII. VIII. He exhorts them to look up to the Rules of their Religion, and repent 
of their Divisions, and they shall be forgiven. 

DC. X. To encourage them whereunto he sets before them the examples of Holy 
Men whose Piety is recorded in the Scriptures. 

XL XII. And particularly such as have been eminent for their Kindness and 
Charity to their Neighbours. 

XIII. What Rules our Religion has left us to this purpose. 

XIV. XV. "Which he applies to the Case of the Corinthians, exhorting them to put 
an end to their Contentions so contrary to their Duty. 

XVI. XVII. XVIII. In order to this, he advises them to be humble ; and that from 
the Examples of our Saviour, and of holy Men in all Ages. 

XIX. XX. He returns to the Business of their Divisions, which, by more Argu- 
ments, he again persuades them to compose. 

XXI. He exhorts them to Obedience, from the consideration of the Goodness of 
God, and of his Presence in every Place. 

XXII. XXIII. XXIV. Of Faith ; and particularly what we are to believe as to the 
future Resurrection. 

XXV. to XXVII. This Article at large proved. 

XXVIII. He again exhorts them to Obedience : That it is impossible to escape the 
Vengeance of God, if we continue in Sin. 

XXIX. This farther enforced from the consideration of their Relation to God, as his 
Elect. 

XXX. How we must live that we may please God. 

XXXI. XXXII. We are justified by Faith. 

XXXIII. Yet thus must not lessen our Care to live well, nor our Pleasure in it 



CONTENTS. Xi 

XXXIV. This enforced from the Examples of the holy Angels, and from the ex- 
ceeding greatness of that Reward which God has prepared for us. 

XXXV. XXXVI. We must attain unto this Reward by Faith and Obedience. 

XXXVII. Which we must carry on in an orderly pursuing of the Duties of our 
several Stations, without Envying or Contentions. 

XXX VIII. The necessity of different Orders among Men. We have none of us 
any thing but what we received of God : whom, therefore, we ought in every 
condition thankfully to obey. 

XXXK. &c. From whence he exhorts them to do every thing orderly in the 
church, as the only way to please God. 

XLII. The Orders of Ministers in Christ's Church, established by the Apostles, ac- 
cording to Christ's command. 

XLIII. And after the example of Moses, 

XLIV. Therefore they who have been duly placed in the Ministry, according to 
their order, cannot, without great Sin, be put out of it. 

XLV. &c. He exhorts them to Peace, from Examples out of the Holy Scriptures. 

XLVIL XLVIII. Particularly from St. Paul's Exhortation to them. 

XLEt. The Value which God puts upon Love and Unity : The Effects of a true 
Charity. 

L. Which is the Gift of God, and must be obtained by Prayer. 

LI. LH. He exhorts such as have been concerned in these Divisions to repent, and 
return to their Unity, confessing their Sin to God. 

LIU. LFV. Which he enforces from the example of Moses. 

LV. Nay, of many among the Heathen ; and of Judith and Esther among the 
Jews. 

LVI. The Benefit of mutual Advice and Correction. 

LVn. He entreats them to follow that which is here given to them. 

LVIIL Recommends them to God. 

LIX. Desires speedily to hear that this epistle has had a good Effect upon them. 

LX. And so concludes. 

Preliminary Discourse on the Epistle of St. Polycarp to the Philip- 

pians .......... 69 

The Epistle of St. Polycarp lo the Philippians .... 78 

After the Salutation, 
1. He commends the Philippians for their respect to those who suffered for the 
gospel, and for their own faith and piety. I. 



XII CONTENTS. 

2. He exhorts them to continue in both ; and that particularly, from the considera- 

tion of the resurrection and judgment to come. II. 

For their better accomplishing whereof, 

3. He advises them to call to mind the doctrine which St. Paul had taught 

them, whilst he was in person among them, and after wrote to them in his 
epistle. III. 

The sum of all which he now goes on particularly to set before them : 

I. As to Practical Duties. 

1. Faith, hope, charity. III. 

2. Against covetousness* IV. 

3. The duties of husbands, wives, widows. lb. 

4. Of deacons, young men, virgins. V. 

5. Of presbyters. VI. 

All which he again enforces with the consideration of that account we must one day 
give to God of all our actions. 

II. As to Matters of Faith. 

1. What we are to believe concerning our Saviour Christ, his nature, and suffer- 

ings. VII. 

2. Of the future resurrection and judgment. lb. 

Which being thus set forth, he finally exhorts them, 

1. To prayer. VII. 

2. To steadfastness in their faith. VIII. 

Enforced from the examples of the patience and constancy 
Of our Saviour Christ. lb. 
Of his apostles and saints. IX. 

3. To carefulness in all well-doing. X. 

And more particularly yet, from the miscarriage of Valens, who had been a presby- 
ter among them, he exhorts them, 

4. To beware of covet ousness. XI. 

5. Not to be too severe towards such persons, either in their censures of them, or 

behaviour towards them. XII. 

He prays for them, and then exhorts them, 

6. To pray for all others. lb. 

And having thus done with what was instructive of his epistle, he advertises them 
of his sending Ignatius's epistles to them. XIII. 

And desires an account of him from them. XIV. 



CONTENTS. Xiii 

And, lastly, he recommends Crcscens, by whom he wrote this epistle, together with 
his sister, to their favour and assistance. lb. 



Preliminary Discourse on the Epistles of St. Ignatius . . .83 
The Epistle of St. Ignatius to the Ephesians 92 

After the Salutation, 

I. He thanks them for sending Onesimus, their bishop, to him, whom he greatly 
commends, and expresses his joy to receive from him so good a character of 
them. 

IT. He mentions the rest of their members who were sent with Onesimus to him, 
1 and exhorts them to unity, by a due subjection to their bishops and presbyters. 

III. He excuses the liberty he takes of admonishing them, and so returns to his ad- 

vice to them ; 

IV. "Which is still the same ; namely, by a due subjection to their bishop, to pre- 
serve unity among themselves,- 

V. The benefit of which he particularly sets out to them. 

VI. That they ought not to respect their bishop the less, because he is not forward 
in exacting it from them ; but should rather honour him the more ; which he 
also commends them for doing. 

VH. He warns them against heretics ; bidding them stick to their Master, Jesus 
Christ, whose divine and human nature he declares to them. 

VHI. IX. He commends them for their care to keep themselves from false teachers, 
and shows them the way to God. 

X. He exhorts them to prayer, and to behave themselves unblamably towards those 
that are without; 

XL XII. To be careful of their salvation ; to pray for himself, whose own worth he 
much lessens in comparison of theirs ; especially, 

XHI. XIV. To be frequent in public devotion: to live in unity, in faith and in cha- 
rity: and 

XV. To show forth the truth of their profession by their works s 

XVI. XVH. To have a care that the gospel of Christ be not corrupted : 

XVIII. Upon which occasion he treats particularly of the three great mysteries of 
Christianity, viz. the virginity of Mary, and the incarnation and death of Christ, 
which he says were hid from the Devil. 

XIX. How the birth of Christ was, in a most extraordinary manner, revealed to the 
world. 



XIV CONTENTS. 

XX. XXI. Of all which he promises to write more largely in a second epistle, and 
then finally undertakes for their salvation, if they continued, as he had exhorted 
them, to pursue it, by unity among themselves and piety towards God. 



The Epistle of St. Ignatius to the Magnesians ... 98 

After the Salutation, he declares, 

I. The occasion of his writing to them, and to the other churches that were about 

them ; and then mentions, 

II. The arrival of Damas, their bishop and of the rest whom they had sent unto 

him. 

III. He exhorts them to all due reverence and subjection to their bishop ; notwith- 
standing he a was but a young man, and had not long been in that great office 
among them. * 

IV. Which also they must show if they will be Christians indeed. 

V. That we must all die in a little time ; and then be for ever either happy or mise 

rable. 

VI. He exhorts them, therefore to live orderly, and to maintain a unity among each 
other. 

VII. And that especially by a due subjection to their bishop and presbyters. 

VIII. IX. X. He cautions them against false opinions, especially those of Ebion * 
and the Judaizing Christians. 

XI. He apologizes for this advice, which he gave not to reprove, but to forewarn 
them. 

XII. Whose faith and piety he here greatly commends ; and 

XIII. Exhorts them to go on and increase in both. 

XIV. He desires their prayers, both for himself and his church at Antioch. 

XV. And then concludes all with the salutations of those who were present with 
him at the writing of this epistle. 



The Epistle of St. Ignatius to the Trallians . . . .102 

The Salutation 

I. He acknowledges the coming of their bishop, and his receipt of their charity by 

him. 

II. He commends them for their orderly subjection to their bishops, priests, and 

deacons ; and exhorts them to continue in it. 

• Coteler. in loc. * Pearson. Vind. Ign. par. ii. cap. 4. 



CONTENTS. XV 

HI. He enforces the same exhortation, commends their bishop, and excuses bis not 
writing more fully to them of this matter ; 

IV. Which he does not, lest he should seem to take too much upon him, and be 

too much exalted in his own conceit, which would be very dangerous to him, 
who is afraid even of his over-great desire to suffer, lest it should be prejudicial 
to him. 

V. Another reason why he did not write more largely to them was, that at present 

they were not able to bear it. 

VI. He warns them against heretics who poison the sound word of Christ ; and 

VII. Exhorts them, by humility of mind, and unity with the church, to guard them- 
selves against them : 

VIII. And this he does, not that he knows of any present need they had of his ad- 
vice, but to prevent any mischief from falling upon them : 

IX. To which end, he briefly sets before them the true doctrine concerning Christ ; 

X. And particularly exposes the error of some, who taught that he seemed only to 

die, but did not really suffer. 

XI. From these he would have them flee. 

XII. He returns again to his exhortation of them to unity ; and desires their prayers 
of which he was much in need ; 

XIII. Which also he begs for his church at Antioch. And having given them the 
salutations of those who were with him, and once more exhorted them to due 
submission to their bishop, &c, he concludes. 



The Epistle of St. Ignatius to the Romans 106 

The Salutation. 

I. He testifies his desire to come unto them ; and his hopes of suffering for Christ 
unless they prevent it, — 

n. Which he earnestly entreats them not to do ; 

III. But rather to pray for him, that God would strengthen him to the combat unto 
which he had called him. 

IV. He expresses the great desire he had to suffer martyrdom, 

V. VI. And the mighty advantage it would be to him so to do ; 

Vn. VIII. And therefore again entreats them, that they would not do any thing to 
prevent it 

IX. He desires their prayers for his church at Antioch ; and expresses the kindness 
of the Christians to him on his way to them : 



XVI CONTENTS. 

X. And then concludes, with his recommendations of those who came from Syria 
with him, and were gone before to Rome, to their favourable acceptance. 



In the Second Edition this Epistle was compared with the Greek set out by Dr. Ghabe 
in his Spicileg. torn. ii. p. 13, &c. 



The Epistle of St. Ignatius to the Philadelphians . . .110 
The Salutation. 

I. He begins with a very great commendation of their bishop, whom they had sent 

unto him. 

II. He warns them against divisions ; and exhorts them to stick close to their bishop, 

as the best means to avoid falling into errors and false doctrines ; 

III. IV. Which exhortation he again enforces, and shows them the danger of follow- 
ing any persons, to the making of a schism in the church. 

V. He excuses the length of this advice, which proceeded from his love towards them ; 

desires their prayers ; and shows how the holy men under the law, as well as 
since under the gospel, were all united in Christ : 

VI. Yet this must not prompt them to receive their doctrine who would tempt them 
to Judaize. 

VII. He declares what his own conduct had been whilst he was amongst them ; 

VIII. IX. And exhorts them, after his example, to maintain a pure doctrine, in 
unity with one another. 

X. He recounts to them how he had heard that the persecution was stopped in his 
church at Antioch ; and directs them to send some messenger thither to con- 
gratulate with them thereupon. 

XL He tells them what persons were still with him ; and thanks them for the kind 
entertainment they gave to some of them : and so concludes with the common 
salutation of those who were present at his writing of this epistle to them. 



The Epistle of St. Ignatius to the Smyrngeans . . . .114 
The Salutation - . 

I. He declares the joy he had to hear of their firmness in the gospel : the substance 
of which, as to what concerns the person of Christ, he briefly repeats to them : 

n. And this against such as pretend that Christ suffered only in show, and not really. 
Against these, 

III. He assures them that he knew Christ was a true man, even after his resurrec- 
tion ; and did give manifest proofs to his disciples of his being such. 



CONTENTS. XV11 

IV. He exhorts them, therefore, to have nothing to do with those heretics whom he 
here opposes ; nor believes that he would suffer so much for the faith of Christ, 
unless he were very sure of the truth of it. 

V. He shows them, farther, the danger of the doctrine before mentioned ; and how 

they who held it did, in effect, deny Christ. 

VI. How dangerous this is ! And how different those who maintain this doctrine 

are, in all other respects, from the church of Christ ! 

VII. That it will, therefore, become them to guard themselves against such persons. 

VIII. To this end he exhorts them to follow their bishop and pastors ; but especially 
their bishop. 

EX. He thanks them for their kindness to himself. 

X. And to those which were with him, which God will reward. 

XI. He acquaints them with the ceasing of the persecution at Antioch: he exhorts 
them to send a messenger thither, to congratulate with them on this occasion. 

XII. He concludes with his own salutation, and the remembrance of those that were 
with him, to them all in general, to several in particular. 

The Epistle of St. Ignatius to St. Polycarp . . .118 

The Salutation. 

I. He blesses God for the firm establishment of Polycarp in all piety, and gives him 

many particular directions for his improvement in it. 

II. But especially with relation to the church over which he was bishop. 
HI. IV. He continues his advice to him ; and 

V. Teaches him what advice he should give to others : 

VI. In which he continues ; and especially enforces unity among themselves, ana 
subjection to their bishop. 

VII. He recounts to Polycarp the peace of his church in Syria : and directs him 
to appoint some messenger to go to Antioch to rejoice with them on that 
occasion. 

VIII. He desires Polycarp to write to the same effect to the neighbouring churches, 
which he had not himself time to do ; 

And then concludes all with his salutation both to Polycarp and to several of the 
church of Smyrna, by name. 

Preliminary Discourse on the Martyrdom of St. Ignatius, written by those 
who were present at his sufferings 121 

A Relation of the Martyrdom of St. Ignatius . . . .128 

Preliminary Discourse of the Martyrdom of St. Polycarp, and of the 
Epistle written by the Church of Smyrna concerning it . . 133 
c 



XV111 CONTENTS. 

Circular Epistle of the Church of Smyrna, concerning the Martyrdom of 
St. Polycarp 140 

THE SECOND PART. 
Preliminary Discourse of the Catholic Epistle of St. Barnabas . 148 
The Catholic Epistle of St. Barnabas 161 

I. The salutation and preface to the following epistle. 

II. III. That God has abolished the legal sacrifice, to introduce the spiritual right- 

eousness of the Gospel. 

IV. The prophecies of Daniel concerning the ten kings, and the coming of Christ. 

V. VL That Christ was to suffer proved from the prophecies concerning him. 

VII. The scape-goat an evident type of this. 

VIII. The red heifer another type of Christ. 

IX. Of the circumcision of the ears ; and how, in the first institution of circum- 
cision, Abraham mystically foretold Christ by name. 

X. That the commands of Moses, concerning clean and unclean beasts, &c, were 

all designed for a spiritual signification, 

XI. XII. Baptism and the cross of Christ foretold in figures under the law. 

XIII. The promise of God not made to the Jews only, but to the Gentiles also. 

XIV. And fulfilled to us by Jesus Christ. 

XV. That the Sabbath of the Jews was but the figure of a more glorious Sabbath 
to come — 

XVI. Their temple of the spiritual temples of God. 

XVII. The conclusion of the former part of this epistle. 

XVIII. He goes on to the other part, which relates to practice : this he divides into 
two considerations ; the former of the way of light ; the latter of the way of 
darkness. 

XIX. Of the way of light ; being a summary of what a Christian is to do, that he 
may be happy for ever. 

XX. Of the way of darkness ; that is, what kind of persons shall be for ever cast 
out of the kingdom of God. 

XXI. The close of all ; being an earnest exhortation to them to live so that they 
may be blessed to all eternity. 

Preliminary Discourse on the Shepherd of St. Hermas ; and on the Second 
Epistle of St. Clement to the Corinthians . . . .182 



CONTENTS. XIX 

The First Book of St. Hermas, which is called his Visions . 191 

Vision 

I. Against filthy and proud thoughts ; also the neglect of Hennas in chastising 

his children. 

II. Again, of his neglect in correcting his talkative wife and his lewd sons. 

III. Of the building of the church triumphant ; and of the several orders of repro- 
bates. 

IV. Of the trial and tribulation that is about to come upon men. 

The Second Book of St. Hermas, which is called his Commands 207 

AX INTRODUCTION TO THE FOLLOWING COMMANDS. 

Command 

I. Of believing in one God. 

II. That we must avoid detraction, and do our alms-deeds with simplicity. 

III. Of avoiding lying : and the repentance of Hermas for his dissimulation. 

IV. Of putting away one's wife for adultery. 

V. Of the sadness of the heart, and of patience. 

VI. That every man has two angels; and of the suggestions of both. 

VII. That we must fear God, but not the devil. 
VHI. That we must flee from evil, and do good. 

EX. That we must ask of God daily, and without doubting. 

X. Of the sadness of the heart ; and that we must take heed not to grieve the Spirit 

of God that is in us. 

XI. That the spirits and prophets are to be tried by their works ; and of a two-fold 
spirit. 

XII. Of a two-fold desire : that the commands of God are not impossible ; and that 
the devil is not to be feared by them that believe. 

The Third Book of St. Hermas, which is called his Similitudes . 226 

Similitude 

I. That seeing we have no abiding city in this world, we ought to look after that 

which is to come. 

II. As the vine is supported by the elm, so is the rich man helped by the prayers of 

the poor. 

III. As the green trees in winter cannot be distinguished from the dry ; so neither 
can the righteous from the wicked in this present world. 



XX CONTENTS. 

IV. As in the summer the living trees are distinguished from the dry by their fruft 
and green leaves ; so in the world to come, the righteous shall be distinguished 
from the unrighteous by their happiness. 

V. Of a true fast, and the reward of it; also of the cleanness of the body. 

VI. Of two sorts of voluptuous men; and of their death, defection, and of the con- 
tinuance of their pains. 

VII. That they who repent, must bring forth fruits worthy of repentance. 

VIII. That there are many kinds of elect and of repenting sinners : and how all of 
them shall receive a reward proportionable to the measure of their repentance 
and good works. 

IX. The greatest mysteries of the militant and triumphant church which is to be 
built. 

X. Of repentance and alms-deeds. 



The Second Epistle of St. Clement to the Corinthians . . 270 

I. That we ought to entertain a worthy opinion of our salvation, and to do the ut- 

most that in us lies to express the value we put upon it, by a sincere obedience 
to our Saviour Christ and his gospel. 

II. That God had before prophesied by Isaiah that the Gentiles should be saved. 

III. IV. That this ought to engage such especially to be very careful to live well, 

without which they will still miscarry. 

V. That whilst we secure to ourselves the favour of God, and the reward of the other 

world, we need not fear what can befal us in this. 

VI. That we cannot serve God and Mammon ; nor, if we follow the interests of this 
present world, is it possible for us to escape the punishment of the other. 

VII. The consideration of which ought to bring us to repentance and holiness. 

VIII. And that presently ; knowing that now, whilst we are in this world, is the 
only time for repentance. 

IX. We shall rise, and be judged in those bodies in which we now are ; therefore 
we must live well in them. 

X. That we ought, as we value our own interests, to live well, however few seem 

to mind what really is for their advantage ; 

XI. And not to deceive ourselves with any vain imaginations, as if no punishment 
should remain for us who do evil, or good happen unto us hereafter, if we be- 
have ourselves as we ought to do ; seeing God will certainly judge us and 
render to all of us according to our works ; and how soon this may be we can 
none of us tell. 

General Index 295 



PRELIMINARY DISCOURSE 



RELATING TO 



THE SEVERAL TREATISES HEREIN CONTAINED, 



THE AUTHORS OF THEM. 



CHAPTER L 

INTRODUCTION. 

1. Had I designed the following collection either for the benefit 01 
perusal of the learned world, I should have needed to say but very 
little by way of introduction to it, the editors of the several treatises 
here put together having already observed so much upon each of them 
that it would, I believe, be difficult to discover— I am sure would be 
very needless to trouble the reader with — any more. 

2. But, as it would be ridiculous for me to pretend to have designed 
a translation for those who are able with much more profit and satis- 
faction to go to the originals, so, being now to address myself to those 
especially who want that ability, I suppose it may not be amiss, before 
I lead them to the discourses themselves, to give them some account 
both of the authors of the several pieces I have here collected, and of 
the tracts themselves, and o£ that collection that is now the first time 
made of them in our own tongue ; though, as to the first of these, I 
shall say the less by reason of that excellent account that has been 
already given of the most of them by our pious and learned Dr. Cave, 
whose Lives of the Jlpostles and Primitive Fathers, with his other 
admirable discourse on Primitive Christianity, I could heartily wish 
were in the hands of all the more judicious part of our English readers. 

3. Nor may such an account as I now propose to myself to give of 
the following pieces be altogether useless to some even of the learned 
themselves, who, wanting either the opportunity of collecting the 
several authors necessary for such a search, or leisure to examine 
them, may not be unwilling to see that faithfully brought together, 
under one short and general view, which would have required some 
time and labour to have searched out, as it lay diffused in a multitude 
of writers, out of which they must otherwise have gathered it. 

1 A 1 



PRELIMINARY DISCOURSE. 



CHAPTER II. 

THAT THE PIECES HERE PUT TOGETHER ARE ALL THAT REMAIN OV 
THE MOST PRIMITIVE AND APOSTOLICAL ANTIQUITY. 

That there are several other Treatises pretended to have been written within the com- 
pass of this period ; but none such as truly come up to it — Of the Epistle of our 
Saviour Christ to Jlbgarus, and the occasion of it — That it is not probable that any 
such Letter was written by him — The Epistles ascribed to the Virgin Mary spurious ; 
so is the Epistle pretended to have been written by St. Paul to the Laodiceans — Of 
the Acts, the Gospel, the Preaching, and Revelations of St. Peter — Of the Liturgy 
attributed to St. Matthew, and the Discourse said to have been written by him con- 
cerning the Nativity of the Blessed Virgin — Of the Liturgies ascribed to St. Peter, St. 
Mark, and St. James — Of the Gospels attributed to several of the Apostles — Of the 
Apostles' Creed, and the Canons called Apostolical — Of the other pieces under the 
names of St. Clement and St. Ignatius ; and particularly of the Recognitions and 
Epitome of Clement — Of the History of the Life, Miracles, and Assumption of St. 
John, pretended to have been written by Prochorus, one of the seven Deacons — Of the 
Histories of St. Peter, and St. Paul, ascribed to Linus, bishop of Rome — Of the Lives 
of the Apostles, attributed to Abdias, bishop of Babylon — Of the Epistles of St. Martial 
— Of the Passion of Si. Andrew, written by the Presbyters of Achaia — Of the Works 
ascribed to Dionysius the Areopagite — That, upon the whole, the pieces here put 
together are all that remain of the apostolical times, after the Books of the Holy 
Scripture. 

1. Having said thus much concerning the several pieces here put 
together, and the authors of them,* it is time to go on to the other part 
of this discourse, and consider what may be fit to be observed con- 
cerning them all together, as they are now set forth in our language, 
in the following collection, 

2. Now the first thing that may be fit to be taken notice of is, that 
the following collection is truly what the title pretends it to be, a full 
and perfect collection of all the genuine writings that remain to us of 
the apostolical fathers, — and carries on the antiquity of the church, 
from the time of the Holy Scriptures of the New Testament, to about 
a hundred and fifty years after Christ. 

3. To make this the more evident, it will be necessary for me to 
consider what those other writings are which some have endeavoured 
to raise up into the rank of apostolical antiquity, and to show that they 
are indeed writings either of no credit nor authority at all r or, at least, 
not of such as they are falsely pretended to be. And, to the end I 
may proceed the more clearly in this inquiry, I will divide the several 
now to be examined into the three following ranks r The first, of those 
which are antecedent to any I have here collected ; as being pretended 
to have been written either by our Saviour Christ himself, or by the 
Virgin Mary, or by the apostles. The second, of such other tracts as 

* Reference is here made to the preliminary discourses now prefixed to the respective 
treatises to which they belong. 



TREATISES FALSELY CALLED APOSTOLICAL. 3 

are ascribed to some of those fathers whose genuine remains I have 
here put together. And the third, of such pieces as are said to have 
been written by some other authors who lived in the apostolical times, 
and wrote, if we will believe some men, several books much more 
considerable than any I have here collected. 

4. Of the first of these kinds is that pretended letter of our Blessed 
Saviour to Abgarus king of Edessa, a little city of Arabia," a part of 
which country was subject to him. Now this may seem to be of so 
much the better credit, in that Eusebius* tells us he had himself faith- 
fully translated it out of the Syriac language, as he found it in the 
Archives of Edessa. Nor was it very long after that Ephrsem, a 
deacon of that church, made mention of this communication between 
our Saviour and Abgarus, as the occasion of the first conversion of 
that place ; and exhorted his people upon that account, the rather to 
hold fast to their holy profession, and to live worthy of it. Evagrius,* 
who wrote about two hundred years after this, not only confirmed all 
that had been said by both these, but added from Procopius several 
other circumstances, unknown, for aught that appears, to either of 
them ; particularly that of the impression which our Saviour had made 
of his face upon a napkin, and sent to that prince, which he tells us 
was of no small advantage to them in the defence of their town against 
Chosroes, king of Persia, who, by this means, was hindered from tak- 
ing it. How this circumstance came to be added to this relation, or 
by whom it was first invented, I cannot tell. But that both the inter- 
course reported by Eusebius* between our Saviour and this Prince, 
and the report of this picture being brought to him, have been received 
as a matter of unquestionable truth in those parts, the authority of 
Gregorius Abulpharjus 6 will not suffer us to doubt, who in his history, 
published by our learned Dr. Pococke, both recites the letters, and 
records the story in terms very little different from what the Greek 
writers before mentioned have done. 

5. And now since the addition of this new circumstance to the old 
account of this matter, it is not to be wondered if the patrons of images 
among the Greeks, from henceforth, contended with all earnestness for 
the truth of both, insomuch that we find they instituted a particular 
festival in memory of it, August the 16th, and transcribed at large the 
whole history of this adventure into their Mensson, and recited it 
upon it. 

6. It is, I suppose, upon the same account that some of our T ate 
authors, though they do not care to assert the truth of this story, are yet 

• Vid. Annot. Valesii in Euseb. pp. 18, 19. fc Hist. Eccles. lib. i. c. 13. ' 1'es- 
tam. S. Ephrsem. inter Oper. p. 788. rf Evagrii Hist. Eccles. lib. iv. cap. 27. * Ec- 
clesiastical History translated by the Rev. C. F. Cruse, A. M. 8vo. Bagger, LonJon, 
Hist. Dynast. Lat. p. 71, 72. 



4 PRELIMINARY DISCOURSE. 

"unwilling to deny all credit to it. Baronius" reports both the relation 
and the epistle from Eusebius, but will not answer for the truth of 
either. Spondanus b delivers the same from the cardinal that he had 
done from Eusebius, and passes no censure either one way or other 
upon it ; only in his margin he observes that Gretser the Jesuit, in his- 
Discourse of Images, &c, had vindicated the authority of our Saviour's 
epistle to Abgarus from the exceptions of Casaubon, in his E^xercita- 
tions upon Baronius,, against it. Gerard Vossius, c in his Scholia upon 
the Testament of St, EphraBm, contents himself to refer us to the au- 
thority of the ancients for the truth of this relation, who he pretends* 
did, without controversy, look upon it to be authentic. And Velesius" 
himself, though he plainly enough shows that he was not out of all 
doubt concerning the truth of this story, yet neither does he utterly 
reject it, but rather endeavours to rectify those errors that seemed the 
most considerable in it. 

7. But others, even of the church of Rome, have not observed so 
much caution in this particular. They roundly stand by the censure 
of Pope Gelasius, 6 w r ho pronounced this epistle of our Saviour's to be 
apocryphal, and not only show by many probable arguments the false- 
ness of it, but, what is yet more, pass the same censure upon the story of 
the image too that Casaubon / had done, notwithstanding all that Gret- 
ser could say in favour of it. Natalis Alexander 5 delivers this con- 
clusion concerning it : " The Epistle of Abgarus to our Saviour, and 
his answer to it, are supposititious and apocryphal ;" and at large an- 
swers all that is usually urged in favour of them. And Du Pin 71 after 
him, yet more solidly convinces it of such manifest errors as may 
serve to satisfy all considering persons that Eusebius and Ephrsem 
were too easy of belief in this particular, and did not sufficiently ex- 
amine into it when they delivered that as a certain truth which from 
several circumstances appears to have been evidently otherwise. 

8. I shall not need to say any thing of the opinions of the learned 
men of the 1 reformed religion as to this matter, who generally agree 
in the same censure. But yet, seeing both Eusebius and St. EphraBm 
have spoken with such confidence of this story, whose authority ought 
not to be lightly esteemed, I shall choose rather, with the middle sort, 79 
to leave it to every one to judge as he pleases, than determine any 
thing in this case. And, that they may the better do it, I will subjoin 
at length the two Epistles — as they are rendered by Eusebius from the 

a Annal. Eccl. arm. xxxi. num. 60. J Epitom. Annal. Baron. annaL xxxi. num. 22. 
Annot. ad Oper. Ephrsem. Syr. p. 796. d Annot. in Euseb. Hist. Eccles. p. 25, a. 
'Apud Gratian. Dist. xv. c. c. Simon Hist. Crit. du N. T. chap. iii. p. 23. /Exercit 
in Baron, xiii. sec. 31, p. 289. e Ssecul. vol. i. p. 266. ft Nouvelle Bibl. vol. i. p. 1. 
*'Vid. apud Basnagium Exercit. Hist. Crit. in Baron, ad ann. xliii. num. 18, p. 430. 
» Casaubon. Exerc. in Baron, xiii. p. 289. Montacutius, Orig. Eccles. torn. i. part 2, 
p. 63. Cave Hist. Literaria, sec. i. p. 1, in Jesu Christo. 



TREATISES FALSELY CALLED APOSTOLICAL. 5 

original Syriac into Greek, and from him translated into our own 
tongue. 

The Epistle of Abgarus to our Blessed Saviour. 

9. " Abgarus, prince of Edessa, to Jesus the good Saviour, who 
has appeared in the country about Jerusalem, health. I have received 
an account of thee and thy cures, how without any medicines or herbs 
they are done by thee. For report says that thou makest the blind to 
see, the lame to walk ; that thou cleansest the lepers, and castest out 
unclean spirits and devils, and healest those who have laboured under 
long diseases, and raisest up the dead. And having heard all this 
concerning thee, I have concluded with myself one of these two things ; 
either that thou art God, and that, being come down from heaven, 
thou doest all these mighty works, or that thou art the Son of God, 
seeing thou art able to perform such things. Wherefore by this pre- 
sent letter I entreat thee to come unto me, and to cure me of the infir- 
mity that lies upon me. For I have also heard that the Jews murmur 
against thee, and seek to do thee mischief. For I have a small but fair 
city, which may be sufficient both for thee and me," 

The Answer of our Saviour to Abgarus. 

10. " Abgarus, thou art blessed, in that though thou hast not seen 
me thou hast yet believed in me. For it is written concerning me that 
those who have seen me should not believe in me ; that so they who 
have not seen me might believe and live. As for what thou hast writ- 
ten unto me that I should come to thee, it is necessary that all those 
things for which I was -sent should be fulfilled by me in this place, and 
that having fulfilled them I should be received up to him that sent me. 
When therefore I shall be received into heaven, I will send unto thee 
some one of my disciples, who shall both heal thy distemper, and give 
life to thee and to those that are with me." 

11. Having said thus much concerning this pretended intercourse 
between our Saviour Christ and this prince, I should in the next place 
mention the letters ascribed to his mother, the blessed Virgin Mary, 
but that there is not the least shadow of truth to give credit to them, 
nor any arguments brought in favour of them that may deserve a refu- 
tation. I shall therefore say nothing to these, but pass on without any 
more ado to those pieces which have been attributed either to some 
particular apostle or evangelist, or else are pretended to have been 
composed by the whole college of the apostles together. 

12. Of the former kind is the Epistle of St. Paul to the Laodiceans, 
set out by Hutter in his Polyglott New Testament, and inserted by 
Sixtus Senensis into his Bibliotheque, together with the other epistles 

«Bibl. Sanct. lib. ii. in Paulo. Add. Frassenium Disq. Biblic. p. 731, &c 

a2 



6 PRELIMINARY DISCOURSE. 

that are in like manner pretended, though without any just ground, t© 
have passed between the same apostle and Seneca the philosopher. 
Now that which gave occasion to the forging of such an epistle was, 
that St. Paul himself seems to speak (Coloss, iv. 16) as if he had writ- 
ten an epistle to that church. For having commanded the Colossians, 
when they should have read the epistle which he wrote to them, " to 
cause it to be read in the church of the Laodiceans," he adds, that 
" they likewise should read the epistle from Laodicea." But not to 
mention that St. Paul's words may be understood of an epistle written 
from Laodicea, (as Theophylact 1 ' thinks the First Epistle to Timothy, 
which, nevertheless, I suppose, was written after that to the Colossians,) 
or of an epistle written by the apostle to some other church, but ordered 
to be communicated to the Laodiceans, as the Second Epistle to the 
Corinthians was directed not only to that one place, but to all the 
churches of Achaia, (2 Cor. i. 4,) and as in the very passage under 
debate, the Epistle to the Colossians is ordered to be sent to the Laodi- 
ceans, and to be read in the church there ; — I say, not to insist upon 
these explications, there are reasons sufficient to induce one to believe 
that the Epistle to the Ephesians, as it now is, and was very early en- 
titled, was originally inscribed to the Laodiceans : this at least is sure, 
that it is so called by Marcion, who, though a rank heretic, and 
reproved by Tertullian as a falsifier of the title of an apostolical epistle, c 
yet in a matter of this nature may be admitted to give his evidence, 
especially considering that he lived within threescore years after this 
epistle was written. 

13. But to suppose that this epistle was primarily written to the 
Ephesians, yet this does not hinder but that St. Paul might have 
ordered it to be communicated, as to other churches, so in particular 
to that of Laodicea, and from thence to be sent on to the Colossians, 
which, as I have before observed, will sufficiently answer all that can 
be collected from the passage produced out of his epistle to them. 
Now that which favours this conjecture is, that Ephesus was in those 
days looked upon, even in the civil account of the empire, as the chief 
city and metropolis of the Lesser Asia. Here it was that the empe 
rors d ordered their edicts relating to that province to be published, in 
like manner as we find in several 6 laws of the Theodosian code, that 
they were wont to be proposed at Rome for Italy, and at Carthage for 
Africa. Here the common councils of Africa assembled, and, to name 
no more, here^ the public sports and sacred rites, &c, that concerned 
the whole community of that province, were usually transacted. Hence 



So Chrysostom and Theodoret. b Theophylact. in loc. e Of this see Dr. Milfc 
Proleg. to his N. T. p. ix. d Vid. Euseb. Eccles. Hist. lib. iv. c. 13. e Vid. Annot 
"V lies, in Euseb. p. 60, A. / Vid. Obs. Menag. in Diog. Laert. p, 23, b, ed. 4to. 



TREATISES FALSELY CALLED APOSTOLICAL. 7 

St. Chrysostom a calls it, in express terms, "the metropolis of Asia;" 
and in the order* of the metropolitan churches it is accordingly styled 
the first and most honourable of Asia. 

14. And much greater was the respect which it had with relation to 
ecclesiastical matters, both as it was a church founded by St. Paul, c 
and as it was the seat of the beloved disciple St. John, who continued 
there to the very time of Trajan, above one hundred years after Christ. 
Hence Tertullian d — directing those who were desirous to know what 
the true faith of Christ was, to inquire among the chiefest churches in 
every part what had been delivered to them, and was the faith received 
and taught amongst them — bids them, if they were in Italy, go to 
Rome ; if in Achaia, to Corinth ; if in Macedonia, to Philippi ; if in 
Asia, to Ephesus : insomuch that, as Evagrius 6 tells us, the bishop of 
Ephesus had a patriarchal power within the diocese of Asia till the 
time of the fourth general council. And, long after that, Theodorus, 
bishop of this see, subscribing to the acts of the sixth general council, 
calls himself bishop of Ephesus, the metropolis of the province of Asia. 
And, even in the times of which we are now discoursing, St. John, 
writing to the seven churches of Asia, (of which Laodicea was one,) 
places Ephesus / at the head of them, as that which had the precedence 
of all the rest in those parts. 

15. Nor is it any small confirmation of this opinion, that, when St. 
Paul passed through Asia to Jerusalem, we read (Acts xx.) that, not 
having time to go himself to Ephesus, he ordered the elders of that 
church to meet him at Miletus, and there gave his last charge to them. 
Now who those elders were we are plainly told, (v. 28 ;) they were 
the bishops of that church. But it is certain that in those days there 
was but one bishop, properly so called, in a church at one time ; and 
therefore these could not be the bishops of that city alone," but must 
have been rather the bishop of Ephesus, together with the bishops of 
the other neighbouring churches within that district ; and it was pro- 
bably Timothy who now came at the head of them. And what kind 
of a bishop he was, St. Paul's epistles will not suffer us to doubt: he 
was indeed a bishop over other bishops ; the first, to say no more, of 
all the bishops in those parts. 

16. Seeing then such was the prerogative which the church of Ephe- 
sus had from the beginning over all the other churches of the Asian 
diocese, and that St. Paul himself had first planted Christianity there, — 
and seeing it appears, from the command which he gave to the Colos- 
sians, (chap. iv. 16,) to cause the epistle which he had written to them 
to be read in the church of the Laodiceans, that he was wont to order 

a Arg. in Epist. ad Ephes. 6 Ad calcem Codini. c Acts xviii. 19; xix. 1, 10. 
rf Tertull. de Prescript, cap. xxxvi. p. 215. e Hist. Eccles. lib. iii. c. 6, p. 339. 

/Rev. i. 11 ; ii. 1. s Irenaeus, lib. iii. c 14. 



8 PRELIMINARY DISCOURSE. 

the epistles which he wrote to one church to be sent to, and read In ? 
the others that were near unto it, — seeing, lastly, we are told both by 
Tertullian a and Epiphanius, that the Epistle to the Ephesians was an- 
ciently called by some the epistle to the Laodiceans ; — I think it may 
not be improbable but that by the epistle from Laodicea he may have 
meant the epistle which he wrote to the Ephesians,* at the same time 
and by the same person that he wrote to the Colossians, and which, 
being from them communicated to the Laodiceans, might be ordered 
by St. Paul to be sent on to the Colossians, who were a neighbour 
church to Laodicea, and afterwards subject to it as their metropolitan. 

17. But whatever becomes of this conjecture — whether by the 
Epistle from Laodicea we are to understand some epistle written from 
that place, and that either by St. Paul to some other church or person, 
or by the Laodiceans to him, or whether we are to understand by it 
some epistle that was to be communicated from thence to the Colos- 
sians, which seems to me the more probable, and particularly that 
which he wrote by Tychicus to the Ephesians at the same time that he 
wrote by him to the Colossians — certain it is that the epistle now 
extant under that title is none of St. Paul's writing ; but is made up 
of several parcels of his genuine epistles, and the expressions contained 
in them. 

18. It would be endless to insist upon all the other spurious pieces 
of the like kind that have been attributed to this great apostle. It is 
sufficient to observe that neither Eusebius* nor St. Jerome 6 knew any 
thing more of his writing than what we have in those epistles that are 
still extant in our Bibles under his name, except it were the epistle to 
the Hebrews, which, though doubted of by some in the primitive 
church, is yet ascribed to him by Eusebius, who expressly accounts 
fourteen of his epistles, and speaks of that to the Hebrews as his ; 
though he adds that, " being not received by the Church of Rome, it 
was by some suspected whether it were indeed the true epistle of St. 
Paul." 

19. But much greater is the authority of those supposititious pieces 
which the same Eusebius / tells us were, even in those days, attributed 
to that other great apostle St. Peter, namely the acts, the gospel, the 
preaching, and the revelation of St. Peter. Nevertheless, seeing he 
at the same time declares that they were not catholic, nor universally 
received, and since from other ecclesiastical writers it may be proved 
that some of them w r ere wholly composed, and others interpolated by 



° Tertull. adv. Marcion. lib. v. c. xvii. p. 48 1 . Epiphan. Hseres. xlii. num. xii. b Vid. 
l'Histoire Critique de Monsieur Simon sur le N. T. c. xv. p. 166. See Dr. Mill's Pro- 
legom. ad N. T. p. ix. c Frassenius, Disq. Biblic. pp. 730, 731. d Euseb. Hist. 
Eccles. lib. iii. c. 3. £ Hieron. de Script. Eccles. in S. Paulo. /Euseb. Hist. Eccles. 
lib. iii. c. 3, et 25. Comp. Hieron. in Catal. Script. Eccles. in S. Petro. 



* TREATISES FALSELY CALLED APOSTOLICAL. 9 

heretics, the better to gain thereby credit to their doctrine, how ancient 
soever they may otherwise be, yet they will not fall within the com- 
pass of the present collection : nor indeed is there any thing of them 
remaining to us, except the names, and a few fragments, scattered up 
and down in the quotations that have been made by the ecclesiastical 
writers out of them. 

20. To these let me add, in the third place, the discourses ascribed 
to St. Matthew," the first of the evangelists. Two books are still re- 
maining under his name — a liturgy, pretended to have been composed 
by him, and a discourse concerning the nativity of the Blessed Virgin ; 
but both rejected by learned men as the works of some impostor many 
ages after the death of that holy apostle. As for the liturgies ascribed 
in like manner to some others of the apostles, namely, to St. Peter, 
St. Mark, and St. James, there is not I suppose any learned man at 
this day who believes them to have been written by those holy men, 
and set forth in the manner that they are now published. They were 
indeed the ancient liturgies of the three, if not of the four, patriarchal 
churches, viz., the Roman, (perhaps of that of Antioch too,) the Alex- 
andrian, and Jerusalem churches, first founded, or at least governed, 
by St. Peter, St. Mark, and St. James. However, since it can hardly 
be doubted but that those holy apostles and evangelists did give some 
directions for the administration of the blessed eucharist in those 
churches, it may reasonably be presumed that some of those orders 
are still remaining in those liturgies which have been brought down 
to us under their names ; and that those prayers wherein they all agree 
(in sense at least, if not in words) were first prescribed in the same, or 
like terms, by those apostles and evangelists ; nor would it be difficult 
to make a farther proof of this conjecture from the writings of the 
ancient fathers, if it were needful in this place to insist upon it. 

21. For what concerns the gospels set out under the names of several 
of the apostles, though some of them are very ancient, yet is it ge- 
nerally agreed among the most judicious of all sides that they were 
not only not written by those holy persons, but were for the most part 
set out by suspected authors, and for ill ends, after their deaths. 

22. As for the writings of the whole college of apostles, two pieces 
there are, besides the synodical letter spoken of by St. Luke, (Acts 
xv. 23,) which not only go under their names, but have been by some 
ascribed to them as the authors of them ; and those are, first, the 
Creed, and secondly, the canons of the apostles. 

23. For the former of these, the apostles' creed, it has been thought 
by many that it was so called, not only as being a summary of the 



a Vid. Cav. Hist. Literar. p. 9. Natal. Alex. sec. i. vol. i. p. 65. Du Pin Bibl. vol. 
i. p. 21. 

2 



10 PRELIMINARY DISCOURSE. 

apostles' doctrine, but because it was really composed by them ; and 
that either in their first assembly after our Lord's resurrection, (Acts i.,) 
or else immediately before their dispersion, upon the breaking out of 
Herod's persecution, (Acts xii.,) which Baronius and others esteem the 
more probable. It is not my intention to enter on any particular ex- 
amination of this matter, which has been so fully handled, not only by 
the late critics of the church of Rome, Natalis Alexander," Du Pin," 
&c, but yet more especially by Archbishop Usher, c Gerard Vossius,* 
Suicer, 6 Spanhemius/ Tentzelius,^ and Samuel Basnage, 7 ' among the 
Protestants. It shall suffice to say that, as it is not likely that had any 
such thing as this been done by the apostles, St. Luke would have 
passed it by without taking the least notice of it, so the diversity of 
creeds in the ancient church, and that not only in expression but in 
some whole articles too, sufficiently shows that the creed which we 
call by that name was not composed by the twelve apostles, much less 
in the same form in which it now is, although 1 the articles of it may 
for the most part have been delivered by the apostles to their first con- 
verts, much in the same order that they now stand, and have been by 
them confessed at their baptism, and on other occasions. 

24. But much less is it probable that the canons yet extant under 
their name were truly compiled by them, but rather, as our late pious 
and learned bishop Beveridge" has shown, were a collection of the 
canons made by the councils of the first ages, put together at several 
times, and finished, as we now see them, within 300 years after Christ, 
before the assembling of the first general council of Nice. This is the 
earliest date that is at present ascribed to them by the most judicious 1 
writers of the Roman communion, as well as of the reformed religion ; 
and some" 1 there are who will by no means allow them to be so ancient 
as even this opinion supposes them to be. 

25. It is evident, then, that except the Holy Scriptures there is 
nothing remaining of the truly genuine Christian antiquity more early 
than those pieces I have here put together. Nor have the authors 
whose tracts I have now set forth any other pieces yet remaining be- 
sides those that appear in the following collection. Indeed, for what 
concerns two of the fathers here mentioned, St. Clement and St. Igna- 

°Nat. Alex. sec. i. vol. i. p. 490, &c. fc Du Pin Biblioth. Eccles. vol. i. p. 25, &c 
c Diatrib. de Symb. d Voss. Dissert, de tribus Symbolis. e Suicer. Thesaur. Eccles. 
torn. ii. Voce av^oXov, p. 1086, &c. /Spanhem. In trod, ad Hist. Eccles. sec. ii. 
c. 3. s Ernest. Tentzel. Exercit. select. Exercit. i. h Sam. Basnage, Exercit. Hist. 
Crit. ad ann. xliv. num. 17, 18. 'See Dr. Grabe's Annot. to Bishop Bull's Judic. 
Cath. Eccles. cap. 6. h Annot. in Pandect. Canon. Oxon. torn. ii. p. 1. Id. Codex. 
Cant. Vindicat. c. 11, &c. l Vid. Albaspin. obs. lib. 1, c. 13, p. 28. De Marca apud 
Bevereg. Annot. in Pandect, p. 4, num. xii. Coteler. Not. in Patr. Apostol. pp. 327, 
328. Du Pin, Bibl. Eccles. torn. i. p. 36. Natal. Alex. sec. i. vol. ii. p. 138. 
m Daille de Pseudep. Apostol. lib. iii. Larroque Observat. in Bevereg. Hoornbeck 
Theolog. Patr. p. 35, &c. 



TREATISES FALSELY CALLED APOSTOLICAL. 11 

tius, several treatises there are, and some that may seem much more 
considerable than any I have subjoined, that have been sent abroad 
under the authority of their names, but which are at present universally 
acknowledged by all learned men not to have been written by them. 
Such are the Constitutions and Recognitions of St. Clement, the col- 
lection called from the same father the Clementines, the Epitome of 
Clement, and the other epistles ascribed to Ignatius, besides the seven 
here set out, which alone were either mentioned by Eusebius, or known 
to the church for some ages after." 

26. I shall not here enter upon any particular inquiry when these 
several pieces were first sent abroad into the world, or how it came to 
pass that some, even among the ancients 77 themselves, received several 
of them for the genuine writings of these holy men, only corrupted, as 
many others were, by the heretics of those first times, the better to 
give some colour to their errors. I will only observe that the Recog- 
nitions of St. Clement — not only the most learned but the most ancient 
too of any of these, as near as we can guess — were not set forth till 
about the middle of the second century, and are rejected by Eusebius c 
as none of his, but as one of those many impostures which were even 
then published under his name. And for the rest, though some of 
them have been reputed ancient too, yet it is evident that none of 
them come up to the period of which I am now speaking, nor even to 
the age of the Recognitions before mentioned.* 1 

27. As for the Epitome of St. Clement, Cotelerius 6 esteems it to 
have been yet later than any of the rest. Perhaps it was collected by 
Metaphrastes, whom I take to have been the author of the martyrdom 
of that holy man, set out by Surius-f and AUatius, 5 " and reprinted by 
Cotelerius at the end of the works ascribed to St. Clement. This is 
certain, that it was composed in some of the latter ages, as was also 
the account of the miracle pretended to be wrought at his martyrdom, 
which goes under the name of Ephroem, archbishop of Cherson ; where 
(if Du Pin 71 be not mistaken) there never was any. And this Cotelerius 
seems to have been aware of ; and therefore in his annotations upon 
this relation, calls him archbishop, or bishop, of Cherson. Now that 
there was such a bishop appears both from the ancient Notitise* of the 

a See this discussed at large by Archbishop Usher, Dissert, ad Ignat. cap. v. vi. xix. 
p. 2. * Epiphan. Hseres. xxx. Ruffinus de Adulterat. lib. Origen. Tract, xxxv. in 
Matthseum. Author Oper. Imperfect, in Matth. inter Oper. Chrysost. ad Mat. x. et xxiv. 
■ Vid. Coteler. Not. in Script. PP. Apost. p. 343. Natal. Alex. sec. i. A. torn. i. p. 126. 
Du Pin. Bibl. vol. i. pp. 80, 81. d Coteler. Annot. in Script. PP. Apost. p. 1 13. A. 
1 15. D. 403, 431, C. D. Sixt. Senens. Biblioth. lib. ii. in Clement. Possevin. Apparat. 
p. 328. Bellarm. de Script, sec. i. in Clement. Natal. Alex. sec. i. torn. i. p. 129. Id. 
ibid. cap. de St. Ignat p. 139. Du Pin Biblioth. pp. 81, 83, 102, &c. 'Not® in 
Script. PP. Apost. p. 431, C. D. /Surius ad Nov. 23. s Allatius in Diatrib. de 
Symeonum Scriptis. h Du Pin Biblioth. torn. i. p. 89, r. ♦' Vide Geogr. Sacr. a 
S. Paulo, pp. 11,43. 



12 PRELIMINARY DISCOURSE. 

province of Europe under the patriarch of Constantinople, and from 
the subscription which Peter/ bishop of this place, made to the coun- 
cil of Chalcedon for Cyriacus, archbishop of Heraclea, in whose pro- 
vince that see lay. And the Disposition of Leo the Sixth," made 
towards the latter end of the ninth century, mentions it among the 
archbishoprics subject to the patriarch of Constantinople ; to which 
degree therefore, about that time, or not long before, it seems to have 
been raised. 

28. There is nothing then in any of those pieces which make up 
the rest of Cotelerius's collection, (and are indeed all that still remain 
under the names of those fathers of which we are now speaking,) that 
can with any good grounds be relied upon as the genuine products 
of those holy men. Let us see, in the last place, whether any of those 
discourses which have been sent abroad under the names of some 
others of the apostolical fathers may deserve to be received by us as 
coming truly from them. 

29. And here I shall, in the first place, take it for granted that what 
those who are usually the most fond of such spurious pieces (I mean 
the w T riters of the church of Rome) have yet almost unanimously re- 
jected as false and counterfeit, may securely be laid aside by us, 
without any farther inquiry into the condition of them. Such are the 
History of the Life, Miracles, and Assumption of St. John, pretended 
to have been written by Prochorus his disciple, and one of the seven 
deacons chosen by the church of Jerusalem, (Acts vi.,) — the Histories 
of St. Peter and St. Paul, said to have been written by Linus, one of 
the first bishops of Rome, — the Lives of the Apostles, ascribed to 
Abdias, bishop of Babylon, and supposed to have been written by 
him in the Hebrew tongue, — the Epistles of St. Martial, who is said 
to have been one of the seventy disciples appointed by our Saviour, 
and one of the first preachers of the gospel in France. These are all so 
evidently spurious that even Natalis Alexander himself was ashamed 
to undertake the defence of them ; and not only he, but all the other 
writers of the same church, Baronius, Bellarmine, Sixtus Senensis, 
Possevine, Espencseus, Bisciola, Labbe, &c, have freely acknow- 
ledged the little credit that is to be given to them. 

30. But two pieces there are which Alexander is still unwilling to 
part with, though he cannot deny but that the most learned men even 
of his own communion have at last agreed in the rejecting of them, 
and those are the Passion of St. Andrew, written (as is pretended) by 
the presbyters of Achaia, and the works set out under the name of 
Dionysius the Areopagite. 



■Geogr. Sacr. p. 233, in Cherscmense. 6 Vide Jus Graeco-Rom. Francofort. anno 
1596, part i. p. 88. e Eccles. Hist. sec. i. torn. i. pp. 95, 115. 



TREATISES FALSELY CALLED APOSTOLICAL. 13 

31. As for the former of these, I confess there have not been want- 
ing many, from the eighth century downwards, who have undertaken 
the defence of it. Etherius a mentioned it about the year 788 ; Re- 
migius, after ; Peter Damian, Lanfranc, and St. Bernard, still later ; 
and, in this last age, Baronius, Bellarmine, Labbe, and a few others, 
have yet more endeavoured to establish its authority. "But then," 
as Du Pin b well observes, " we do not find the ancients knew of any 
Acts of St. Andrew in particular ; nor are the Acts we now have 
quoted by any before the time of Etherius before mentioned ; and 
yet, how they could have escaped the search of the primitive fathers, 
had they been extant in their days, it is hard to imagine." 

32. But much less is the credit that ought to be given to the pre- 
tended works of Dionysius the Areopagite ; which, as Alexander con- 
fesses two very great critics d of his own communion to have denied to 
have been written by that holy man, so has a third 6 very lately given 
such reasons, to show that the writings now extant under his name 
could not have been composed by him, as ought to satisfy every con- 
sidering person of their imposture. For, not to say any thing of what 
occurs everywhere in those discourses utterly disagreeable to the state 
of the church in the time that Dionysius lived, can it be imagined that, 
if such considerable books as these had been written by him, none of 
the ancients of the first four centuries should have heard any thing of 
them ? Or shall we say that they did know of them as well as the 
fathers that lived after, and yet made no mention of them, though they 
had so often occasion to have done it, as Eusebius and St. Jerome, 
not to name any others, had ? 

33. In short, one of the first times that we hear of them is in the 
dispute between the Severians and Catholics about the year 532, when 
the former produced them in favour of their errors, and the latter 
rejected them as books utterly unknown to all antiquity, and therefore 
not worthy to be received by them. 

34. It is therefore much to be wondered that, after so many argu- 
ments as have been brought to prove how little right these treatises 
have to such a primitive antiquity, nevertheless, not only Natalis Alex- 
ander, but a man of much better judgment, I mean Emanuel Schel- 
strat/ the learned keeper of the Vatican library, should still undertake 
the defence of them. When they were written, or by what author, is 
very uncertain ; but, as Bishop Pearson" supposes them to have been 
first set forth about the latter end of Eusebius's life, so Dr. Cave" con- 



a Vid. Natal. Alex. sec. i. torn. i. p. 109. Labbe de Script. Eccles. torn. i. p. 3, &c. 
fc Nouvelle Biblioth. torn. i. pp. 47, 48. « Natal. Alex. sec. i. vol. i. p. 136. Labbe de 
Script, torn. i. in Dionysio. d He migbt have added several others : see Bellarm. de 
Script, p. 56. e Du Pin Nouvelle Biblioth. torn. i. p. 90. /Vide Cave Hist. Lit. 
sec. iv. p. 177. s Vindic. Ignat. part i. c. 10. h Loc. supr. cit. 

B 



14 PRELIMINARY DISCOURSE. 

jectures that the elder Apollinarius may very probably have been the 
author of them. Others" there are who place them yet later, and sus* 
pect Pope Gregory the Great to have had a hand in the forgery. And 
indeed the arguments which our very learned Mr. Dodwell" brings, to 
prove that they were originally written by one of the Roman church, 
are not without their just weight. But whatever becomes of this, thus 
much is certain, that these books were not written before the middle 
of the fourth century, and therefore are without the compass of the pre- 
sent undertaking. 

35. And now, having taken such a view as was necessary for the 
present design of all those other pieces which have been obtruded 
upon the world for apostolical writings, besides what is either here col- 
lected, or has been before published in the sacred books of the New 
Testament, — I suppose I may with good grounds conclude that the 
little I have now put together is all that can with any certainty be de- 
pended upon of the most primitive fathers ; and therefore that from 
these, next to the Holy Scriptures, we must be content to draw the best 
account we can of the doctrine and discipline of the church, for the first 
hundred years after the death of Christ. 



CHAPTER III. 



OF THE AUTHORITY OF THE FOLLOWING TREATISES, AND THE DEFER- 
ENCE THAT OUGHT TO BE PAID TO THEM UPON THE ACCOUNT OF IT. 

This is shown from the following considerations :— 1 . That the authors of them were 
contemporary with the apostles, and instructed by them. — 2. They were men of an 
eminent character in the Church ; and therefore, to be sure, such as could not be igno- 
rant of what was taught in it. — 3. They were very careful to preserve the doctrine of 
Christ in its purity, and to oppose such as went about to corrupt it— 4. They were 
men not only of a perfect piety, but of great courage and constancy ; and therefore 
such as cannot be suspected to have had any design to prevaricate in this matter.— » 
5. They were endued with a large portion of the Holy Spirit, and as such could hardly 
err in what they delivered as a necessary part of the Gospel of Christ. — And, 6. Their 
writings were approved by the Church in those days, which could not be mistaken in 
its approbation of them. 

1. But, secondly, and to proceed yet farther: the following collec- 
tion pretends to a just esteem, not only upon the account of its perfec- 
tion, as it is an entire collection of what remains to us of the apostolical 
fathers, but yet much more from the respect that is due to the authors 
themselves whose writings are here put together. 

a Daille apud Pearson, loc. supr. cit. * Dodwell de Sacerdot. Laicor. cap. viii. sec. iii. 
p. 389. 



AUTHORITY OF THE FOLLOWING TREATISES. 15 

2. If, first, we consider them as the contemporaries of the holy apos- 
tles, some of them bred up under our Saviour Christ himself, and the 
rest instructed by those great, men whom he commissioned to go forth 
and preach to all the world," and endued with an extraordinary assist- 
ance of his blessed Spirit for the doing of it, b we cannot doubt but that 
what they deliver to us must be, without controversy, the pure doc- 
trine of the gospel — what Christ and his apostles taught, and what 
they had themselves received from their own mouths. This is the 
least deference we can pay to the authors here set forth, — to look upon 
them as faithful deliverers of the doctrine and practice of the church 
in those most early times, when heresies were not as yet so openly 
broke out in it, nor the true faith so dangerously corrupted with the 
mixture of those erroneous opinions which afterwards more fatally in- 
fected the minds of men, and divided the church into so many opposite 
parties and factions. So that here, then, we may read with security, 
and let me add, with respect too, and not doubt, but that what these 
holy men deliver to us, in all the fundamental articles of it, is as cer- 
tainly the true doctrine of Christ as if we had received it, like them, 
from our Saviour and his apostles. 

3. But, secondly, the authors of the following pieces had not only 
the advantage of living in the apostolical times, of hearing the holy 
apostles and conversing with them, but were most of them persons of 
a very eminent character in the church too — men raised up to the high- 
est pitch of dignity and authority in some of the most famous churches 
of the world, chosen by the apostles to preside in their own proper 
sees, at Rome, at Antioch, at Smyrna — one of them set apart by the 
express command of the Holy Ghost to be the companion of St. Paul 
in his work of the ministry, and the rest for the most part commended 
for their rare endowments, in the inspired writings of the Holy Scrip- 
tures delivered to us ; and therefore we may be sure that such men as 
these must needs have been very carefully instructed in the mystery 
of the gospel, and have had a most perfect knowledge of the faith as 
it is in Jesus. 

4. Had they been some ordinary and obscure writers, even of the 
apostolical times, men of no note, no authority in the church — though 
still, whilst we had a good account of their integrity, the very advan- 
tage of the age wherein they lived would have rendered their dis- 
courses justly venerable to us, yet should we not perhaps have been 
obliged to pay such a deference to their writings as not to make al- 
lowance for some lesser defects or mistakes that might have happened 
to them. But, having to do with men not only instructed in common 
by the apostles with the other Christians of those days, but particularly 

°Matt. xxviii. 19. Markxvi. 15. ^Luke xxiv. 49. Acts i. 8. Acts ii. 



16 PRELIMINARY DISCOURSE. 

bred up and instituted by them for the work of the ministry, — having 
here the writings of men who had attained to such a perfect knowledge 
in the mystery of godliness, and were judged to have been so well 
grounded and settled in it as to deserve to be raised up by the apostles 
themselves to the government of such eminent churches as those over 
which these holy men were overseers, — it is plain we cannot, with 
any reason, doubt of what they deliver to us as the gospel of Christ, 
but ought to receive it, if not with equal veneration, yet but with a 
little less respect than we do the sacred writings of those who were 
their masters and instructors. 

5. Yet farther, thirdly, the following authors were not only such 
eminent men, and bred up under such mighty advantages, and so 
well instructed in the knowledge of the gospel, as I have now ob- 
served, but they were, moreover, persons of a consummated piety, 
adorned with all those Christian virtues they so affectionately recom- 
mend to us ; but especially they were zealous watchmen over their 
churches, careful to instruct them in the true faith and doctrine of 
Christ, and no less careful to preserve them against the contagion of 
those heresies which even in their days began to corrupt the purity of 
it. Hence we read with what a holy zeal that blessed martyr Ignatius, 
first, and then his fellow- disciple St. Polycarp, set themselves against 
those who would instil some other doctrines into the minds of their 
people than what the apostles had delivered unto them, what wise 
directions they gave them for the discovery of such false teachers, and 
how earnestly they exhorted them, by keeping firm to their respective 
bishops and presbyters, and to the apostolical doctrine delivered by 
them, to prevent their gaining any advantage against them. 

6. With what assurance do they deliver the doctrine which they 
had received ! How confidently do they declare it to be the true 
doctrine of Christ, and exhort the churches to whom they write not to 
give any heed to such as would insinuate any other doctrine into their 
minds ! And how did they themselves show them, by their own ex- 
amples, how they should avoid such persons ! Insomuch that Irenseus 1 ' 
tells us that, if St. Polycarp at any time chanced to hear any one de- 
liver any other doctrine than what he had been taught, he did not only 
not give any countenance to such an one, but was wont to stop his 
ears at him, and cried out with astonishment and grief, « Good God! 
to what times hast thou reserved me, that I shall endure this !" Nay, 
he would not tarry in the same place with such a person, but would 
leave the house if he knew that any heretics were in it. 

7. But of the care which these holy men had to keep close in every 



■ Euseb. Hist. Ecclcs. lib. iii. c. 35. b Epist. ad Florinum, apud Euseb. Hist. Ecclea 
lib. v. c. 20. 



AUTHORITY OF THE FOLLOWING TREATISES. 17 

the least circumstance to the doctrine and practice of the apostles, we 
cannot, I think, desire a fairer instance to convince us, than what 
Eusebius" has recorded of the same blessed martyr ; how that, hear- 
ing of the difference between the eastern and western churches about 
the time of keeping Easter, he thought it worthy his pains, at an ex- 
treme old age, to take a journey as far as Rome for the composing of 
it. And notwithstanding all that Anicetus, who was then bishop of 
that church, could say to move him from his practice, yet having this 
ground for it, that St. John was wont to keep Easter as he did, the 
good man held close to it, and would not hear of changing a custom 
which that blessed apostle had delivered to him. 

8. And when such was the care which these holy writers had ol 
holding fast, even to the least particular, of what they received from 
the apostles, that they would not comply with the rest of the church 
in such an indifferent matter, only because by so doing they should 
depart from the practice of one of them, surely we may with confi- 
dence depend upon the doctrine which they deliver, as most pure and 
genuine — what our Saviour taught his apostles, and his apostles them. 
And what Irenaeus once said of his master Polycarp, we may with 
equal truth and assurance apply to all the rest of those fathers whose 
treatises I have here put together : « that they taught evermore what 
they had received from the apostles, which also they delivered to the 
church, and which only is the true doctrine of Christ," 6 

9. To this general piety of their lives, and care for the truth and 
purity of their religion, let me add, fourthly, their courage and con- 
stancy in the maintaining of it. How great this was I have already 
shown, in the particular accounts which I have given of the several 
fathers whose writings are here subjoined.* It shall suffice in this 
place to observe that the most of them, after having spent their lives 
in a careful administration of the great charges to which they were 
called, were at last made perfect by martyrdom, and underwent the 
most exquisite cruelties with a courage and constancy worthy both of 
the religion they professed, and of the eminent characters which they 
had obtained in the church. 

10. Now though this does not immediately argue the purity of their 
doctrine, yet being added to what I have before observed, it will give 
us a new ground to rely upon the truth of what they deliver. For 
since we cannot reasonably doubt but that such persons as these must 
needs have known what the doctrine of the apostles was, and have 
been perfectly instructed in that religion which they were esteemed 
able and worthy to preach to others, we have in this a clear demon- 



« Euseb. Hist. Eccles. lib. v. c. 26. 6 Iren. adv. Hieres. lib. ill. c. 3. 
* See the preliminary discourses prefixed to the several Epistles. 

3 b2 



18 PRELIMINARY DISCOURSE. 

stration of their integrity, both in their teaching and writing of it, aflcJ 
must conclude that they who lived such excellent lives, and took so 
much pains in the ministry of the gospel — who stuck with such firm 
ness to it, notwithstanding all the endeavours of their enemies to the 
contrary, and chose rather to undergo the most bitter deaths than they 
would in any wise depart from it, — have doubtless dealt most up- 
rightly in this matter, and delivered nothing to us but what they took 
for the true doctrine of Christ, and what therefore we may conclude 
undoubtedly was so. 

11. Such good reason have we, upon all these accounts, to look 
upon the writings of these holy men as containing the pure and un- 
corrupted doctrine of our blessed Saviour and his apostles. But now, 
fifthly, and to advance yet higher, these writers were not only thus 
qualified by these ordinary means to deliver the gospel of Christ to us, 
but in all probability were endued with the extraordinary assistance 
of the Holy Spirit too ; so that what they teach us is not to be looked 
upon as a mere traditionary relation of what had been delivered to 
them, but rather as an authoritative declaration of the gospel of Christ 
to us, though indeed as much inferior to that of the apostles and 
evangelists as both their gifts and their commission were inferior to 
theirs. 

12. For, first, that the extraordinary gifts of the Holy Spirit with 
which the apostles were endued — and which the holy scriptures them- 
selves tell us were in those days distributed to other believers as well 
as unto them — continued still in the church after their departure, we 
have the express testimony of Justin Martyr, 11 one of the most ancient 
writers, after those I have here subjoined, to assure us. They were 
communicated not only to men but women." And, that we may be 
sure he spake nothing in this matter but what he could undeniably 
have made out, we find him boasting of it against Trypho the Jew, 
and urging it as an unanswerable argument in behalf of Christianity, 
and against the Jews, from whom these gifts had a long time been de- 
parted. And, even in the fathers whose writings are here put together, 
there appear sufficient indications of the continuance of these extraor- 
dinary powers. 

13. This St. Clement* manifestly declares, in his first epistle to the 
Corinthians : he tells us that some in that church not only had such 
gifts, but were even proud and conceited upon the account of them, 
" Let a man," says he, " have faith,"* (i. e. such a faith by which he 
is able to work miracles :) " let him be powerful to utter mystical know- 
ledge," (for to that his expression manifestly refers ;) " let him be wise 

« See 1 Cor. iv. 12. Ephes. i. 6, &c. Acts viii. 14, 1 7 ; xix. 6, &e. h Vid. Euseb. 
Hist. Eccles. lib. iv. c. 15. Just. Mart. Dial, cum Tryph. p. 308. e Ibid. p. 315. 
d See below, c. xbviii. « Clem. Alex. Strom, lib. vi. Hist. Eccles, lib. ii. c. i. p. 30. 



AUTHORITY OF THE FOLLOWING TREATISES. 19 

in discerning of speeches," (another gift common in those times :) 
« still," says he, « by how much the more he seems to excel others," 
viz., upon the account of these extraordinary endowments, "by so 
much the more will it behove him to be humble-minded, and to seek 
what is profitable to all men, and not to his own advantage." And 
St. Ignatius not only supposes that such gifts might be in others, but 
plainly intimates that he himself" was endued with a large portion of 
them. 

14. Which being so, we cannot doubt, secondly, but that, as it was 
most reasonable, both the apostles were careful to set those in the 
chiefest places of honour and authority in their several churches who 
were the most eminent for those gifts, and that God was also pleased 
to grant to such persons a more than ordinary portion of the Holy 
Spirit, for the better discharge of those eminent places to which they 
were called. 

15. Concerning the former of these, we are told by St. Paul, (Acts 
vi.,) that when the apostles thought it necessary to establish a new order 
of ministers in the church, that might take care of those things which 
they who were of a higher rank could not find leisure to attend to, 
though their ministry were of the lowest order, and which required 
much less capacities in those who were to discharge it than theirs 
whose business it was to govern and instruct the church of Christ, yet 
they particularly laid it down to the brethren, as one of the qualifica- 
tions that was to be required in those whom they chose for that pur* 
pose, that they should be " men well approved of and full of the Holy 
Spirit, and of wisdom," v, 3. And of one of them, viz., St. Stephen, 
it is particularly observed, (v. 8,) that he was " full of faith and power, 
and did signs and great wonders among the people." And when the 
Jews disputed against him, we read (v. 10) that they were not able 
to stand against the wisdom and spirit by which he spake." 

16. Now, if such was the care which they took in the choice of 
those who were to be admitted into the lowest ministry of the church, 
we cannot doubt but that they were certainly much more careful not 
to admit any into the highest rank of honour and authority in it but 
what were, in a yet more eminent manner, endued with the same gifts. 
Hence St. Clement tells us that "the apostles did prove by the Spirit 
the first fruits of their conversions, and out of them set bishops and 
pastors over such as should believe." ' By which we must understand 
one of these two things, (and very probably they were both meant by 
it,) either that the apostles made use of their own extraordinary gift of 
the Spirit (one use of which was to discern and try the spirits of others") 
in choosing persons fitly qualified for the work of the ministry, or else 

a See the Salutation to the Smyrnaeans. l Epist. to the Philadelphians, sec vii. To 
the Trallians, sec. v. c Clem. Epist. num. xlii. xliv. d 1 Cor. xii. 10. Heb. iv. 12. 



20 PRELIMINARY DISCOURSE. 

that, by the extraordinary gifts of those whom they pitched upon, they 
perceived that they were worthy of such an employ, and therefore 
chose them out for it. And the other Clement yet more plainly speaks 
the same thing : that " St. John, being returned from his banishment 
in Patmos, went about the country near unto Ephesus, both to form 
and settle churches, where he saw occasion, and to admit into the order 
of the clergy such as were marked out to him by the Spirit."" 

17. And then for the other thing observed : it is clear that the very 
imposition of hands did, in those days, confer the Holy Spirit in an 
extraordinary manner upon those who were ordained to the ministry 
of the Gospel. This St. Paul intimates to Timothy, where he exhorts 
him to stir up to %oc$Kr(j,a the gift, (i. e. the extraordinary power of the 
Holy Spirit,) " which," says he, "is in thee by the imposition of my 
hands," 2 Tim. i. 6. And, would you know how this ceremony of 
setting him apart for such a service came to endue him with such an 
extraordinary power, the same apostle will tell you (1 Tim. iv. 14) that 
it was given unto him by prophecy, with, or through, the imposition 
of hands upon him ; that is to say, God — who, by his prophets, had 
before designed and marked him out for that great office, (1 Tim. i. 18) 
— upon the actual admission of him into it by the outward rite of lay- 
ing on of hands, and upon the solemn prayers that were then withal 
made for him, did bestow the gifts of his blessed Spirit in an extraor- 
dinary manner upon him. 

18. Now, as this will give us a good ground to conclude that those 
holy men, whose writings we have here collected, were endued with 
a very large portion of the extraordinary gifts of the Holy Ghost, whe- 
ther we consider the frequency of those endowments in the age in 
which they lived, or the extraordinary strictness and piety of their lives, 
or the greatness of those stations to which they were called in the 
church, or, lastly, the judgment which the apostles, who called them 
to those high offices, were by the Spirit enabled to make of them ; — 
so, thirdly, if we look to those accounts which still remain to us of 
them, they will plainly show us that they were endued, and that in a 
very eminent manner, with this power and gift of the blessed Spirit. 

19. Of Barnabas, the holy scripture itself bears witness, that " he 
was a good man, full of the Holy Ghost, and of faith." (Acts xi. 24.) 
Hermas is another of whom St. Paul himself makes mention (Rom. 
xvi. 14) as an early convert to Christianity. And what extraordinary 
revelations he had, and how he foretold the troubles that were to come 
upon the church, his following visions sufficiently declare. 

20. Clement is not only spoken of by the same apostle, but with 
this advantageous character too, that he was the fellow-labourer of that 

« Clem. Alex, de Divit. Salv. num. xlii. Euseb. Hist. Eccles. lib. iii. c. 23. 



AUTHORITY OF THE FOLLOWING TREATISES. 21 

great man, and had his name written in the book of life. (Phil. iv. 3.) 
And, when we shall consider to how much inferior and worse men these 
gifts were usually communicated at that time, we can hardly think that 
so excellent a man, and the companion of so great an apostle, em- 
ployed first in the planting of the gospel with him, and then sent to 
govern one of the most considerable churches in the world, should 
have been destitute of it. 

21. As for St. Ignatius, I have before observed that he had this 
gift ; and, by the help of it, warned the Philadelphians against falling 
into those divisions which he foresaw were about to rise up amongst 
them. 

22. Polycarp not only prophesied of his own death, but spake often- 
times of things that were to come ;* and has this witness from the whole 
church of Smyrna, that nothing of all that he foretold ever failed of 
coming to pass according to his prediction. 

23. It remains, then, that the holy men whose writings are here 
subjoined were not only instructed by such as were inspired, but were 
themselves, in some measure, inspired too ; at least were endued with 
the extraordinary gifts of the Holy Ghost, for the better fulfilling of 
those great offices to which God had called them in his church. And 
therefore we must conclude that they were not only not mistaken in 
what they deliver to us as the gospel of Christ, but in all the neces- 
sary parts of it were so assisted by the Holy Ghost as hardly to have 
been capable of being mistaken in it ; by consequence that we ought 
to look upon their writings/ though not of equal authority with those 
which we call, in a singular manner, the holy scriptures, (because 
neither were the authors of them called in so extraordinary a way to 
the writing of them, nor endued with so eminent a portion of the gifts 
of the blessed Spirit for the doing of it ; nor have their writings been 
judged by the common consent of the church in those first ages of it, 
when they were so much better qualified than we are now to judge 
of the divine authority of these kind of writings, to be of equal dignity 
with those of the apostles and evangelists ;) yet worthy of a much 
greater respect than any composures that have been made since ; how- 
ever men may seem to have afterwards written with more art, and to 
have shown ai»4 greater stock of human learning than what is to 
be found, not only in the following pieces, but even in the sacred 
books of the New Testament itself. 

24. I shall add but one consideration more, the better to show the 
true deference that ought to be paid to the treatises here collected ; 
and that is, sixthly, that they were not only written by such men as I 

tt Epist. to the Philadelphians, c. vii. Add The Martyrdom of Ignatius, num. xii. 
*Euseb. Hist. Eccles. lib. v. c. xx. p. 153, a. e Vid. Dodwell. Dissert, in Iren. Prsefat. 
et Dissert. 2. Et Irenaeum apud Euseb. Hist Eccles. loc cit p. 153. 



22 PRELIMINARY DISCOURSE. 

have said — instructed by the apostles, and judged worthy by them, 
both for their knowledge and their integrity, to govern some of the 
most eminent churches in the world, and, lastly, endued with the 
extraordinary gift of the Holy Ghost, and upon all these accounts to 
be much respected by us — but were moreover received by the church, 
in those first ages, as pieces that contained nothing but what was 
agreeable to sound doctrine, which could scarcely be mistaken in its 
judgment of them. 

25. The epistle of St. Clement was a long time read publicly with 
the other scriptures in the congregations of the faithful, made a part 
of their Bible, and was numbered among the sacred writings, how- 
ever finally separated from them. And not only the apostolical 
canons, but our most ancient Alexandrian manuscript, gives the same 
place to the second that it does to the first of them ; and Epiphanius, 
after both, tells us that they were both of them wont to be read in the 
church in his time. 

26. The epistle of St. Polycarp, with that of the church of Smyrna, 
were not only very highly approved of by particular persons, but, like 
those of St. Clement, were read publicly too in the assemblies of the 
faithful. And for those of Ignatius, besides that we find a mighty 
value put upon them by the Christians of those times, they are sealed 
to us by this character of St. Polycarp : "that they are such epistles 
by which we may be greatly profited, for (says he) they treat of 
faith and patience, and of all things that pertain to edification in the 
Lord." 

27. The epistle of Barnabas is not only quoted with great honour 
by those of the next age to him, but in the ancient stichometry of 
Cotelerius, b we find it placed the very next to the epistle of St. Jude, 
and no difference put between the authority of the one and the other. 

28. And for the book of Hermas, both Eusebius and St. Jerome 
tell us that it was also wont to be read in the churches. In the same 
stichometry before mentioned, it is placed in the very next rank to the 
Acts of the Apostles ; and, in some of the most ancient manuscripts 
of the New Testament, we find it written in the same volume with 
the books of the apostles and evangelists, as if it had been esteemed 
of the same value and authority with them. 

29. So that now, then, we must either say that the church in those 
days were so little careful of what was taught in it as to allow such 
books to be publicly read in its congregations, the doctrine whereof it 
did not approve, or we must confess that the following pieces are de- 
livered to us, not only by the learned men of the first ages of the 
church, but by the whole body of the faithful, as containing the pure 

°Epiphan. Hseres. xxx. num. 15. k Annot. in Bamab. pp. 9, 10. 



SUBJECT OF THE FOLLOWING DISCOURSES. 23 

doctrine of Christ, and must be looked upon to have nothing in them 
but what was then thought worthy of all acceptation. 

30. Now how much this adds to the authority of these discourses, 
may easily be concluded from what I have before observed. For 
since it is certain that, in those times, the extraordinary gifts of the 
Holy Ghost were bestowed, not only upon the bishops and pastors of 
the church, (though upon them in a more eminent degree,) but also 
upon a great many of the common Christians too — since one particular 
design of these gifts was for the discerning of prophecies, to judge of 
what was proposed by any to the church, or written for the use and 
benefit of it — we cannot doubt but that what was universally approved 
of and allowed, not by a few learned men, but by the whole church in 
those days, — what was permitted to be read to the faithful, for their 
comfort and instruction, — must by this means have received the high- 
est human approbation, and ought to be looked upon by us, though 
not of equal authority with those books which the same church has 
delivered to us as strictly canonical, yet as standing in the first rank 
of ecclesiastical writings, and containing the true and pure doctrine of 
Christ in all things necessary to our salvation, without the mixture of 
any of those errors which have since been so unhappily brought into 
the church, and have been worthily censured as dangerous to, if not 
destructive of it. 



CHAPTER IV. 

OF THE SUBJECT OF THE FOLLOWING DISCOURSES, AND OF THE USE 
THAT IS TO BE MADE OF THEM, 

That, in the following Treatises, there is delivered to us a good account both of the Doc- 
trine and Discipline of the Church in the Apostolical times — This shown in several 
Particulars — What they taught concerning God the Father, our Saviour Christ, and 
the Holy Ghost — Of Angels and Spirits — Of the rest of the Articles of the Apostles' 
Creed — Concerning the two Sacraments of Baptism and the Lord's Supper — Of the 
Holy Scriptures, and the Divine Authority of them — What we meet with in these 
Treatises concerning the Government of the Church — Of the necessity of communi- 
cating with the Bishops and Pastors of it — Of Schismatics, Heretics, and Apostates — 
Of their public assembling for the Service of God, and what was done by them in those 
Meetings — Of several other instances of their Discipline, particularly of their Fasting 
and Confession of Sins — Of the care which their Bishops had of the whole Church — 
Of the respect that was paid to them — Of their Martyrs, and the veneration which 
they thought due to them— Of their practical Instructions, and how severe their Mo- 
rality was, shown in several particulars — That, upon the whole, we may here see what 
the state of Christianity then was and still ought to be. 

L And now having shown in the foregoing chapter what deference 
we ought to pay to the authority of those holy men, whose writings I 



24 PRELIMINARY DISCOURSE. 

have here collected, it may not be amiss, in the third place, to inquire 
what it is which they deliver to us — what account we find in them of 
the doctrine and discipline of the church, in those times in which they 
lived. 

2. It would be endless for me to go about to make a just catalogue 
of all the particulars of this kind that occur in the following pieces ; 
and I have already, in a great measure, performed it in the index 
which I have for that purpose subjoined to them. I shall therefore 
here consider only a few particulars, in such points as may seem most 
worthy to be remarked ; and by them (as by a short specimen) show 
how the judicious reader may himself improve it into a more particular 
history of the faith and practice of the church in this first and purest 
period of it. 

3. And, first, for what concerns the doctrines of those times, there 
is hardly any point that is necessary to be believed or known by us 
that is not very plainly delivered in some or other of the following 
pieces. 

4. Here we may read what we are to believe concerning the first 
article of our creed, God the Father :° That he is One, Almighty, In- 
visible, the Creator and Maker of all things : that he is Omniscient, 
Immense ; neither to be comprehended within any bounds, nor so 
much as to be perfectly conceived by us ; that his providence is over 
all things ; and that we can none of us flee from him, or escape his 
knowledge ; that we are to believe in him, to fear him, to love him ; 
and, fearing him, to abstain from all evil. 

5. If from thence we go to the next person of the blessed Trinity, 
our Saviour Jesus Christ,* here we shall find all that our creed teaches 
us to profess concerning him, or that any Christian need to believe : — 
that he existed not only before he came into the world, but from all 
eternity — that he is not only the Son of God, but is himself also God — 
that in the fulness of time he took upon him our nature, and became 
man ; was born of the Virgin Mary, was crucified under Pontius Pilate 
— that he suffered for our salvation, and w r as raised again from the 
dead, not only by the power of the Father, but by his own also — that 
he is our high priest and protector now, and shall come again at the 
end of the world, to judge the whole race of mankind— that there is 
no coming unto God but by him ; insomuch that even the ancient 
fathers, who died before his appearing, were yet saved by the same 
means that we are now. 

6. As for what concerns the Holy Spirit, the third person in the 
glorious Godhead, he is here set out to us c as the Spirit of God, who 
is glorified and worshipped together with the Father and the Son, 

• See Index, God. b See Index, Christ. e See Index, Trinity. 



SUBJECT OF THE FOLLOWING DISCOURSES. 25 

(although distinct from both,) and communicated by the Son" to the 
prophets, who also sanctifieth and endueth the faithful with many gifts 
for the edification of the church. 

7. And now I am mentioning the Holy Spirit, let me add that we 
may here see what is needful to be known concerning all the other 
spirits" of an inferior nature, — how the holy angels minister unto us, 
but especially then when we have the most need of them, at the time 
of our death, — and that though the devil may attack us, and use all 
his arts to draw us away from our duty, yet it must be our own fault 
if we are overcome by him, and that therefore we ought not to be 
afraid of him. 

8. But to return to our creed, and the articles of it : here we farther 
see both what a great obligation there lies upon us to keep up a com- 
munion of saints in the unity of the church on earth, and what is that 
true fellowship that we ought to have with those who are gone before 
us to heaven : that it consists not in the worship of any, though never 
so gloriously exalted by God, but in love and remembrance; in thanks- 
giving to God for their excellencies ; and in our prayers to him, joined 
with hearty endeavours of our own, to imitate their perfections. 

9. And, whilst we do this, we are assured of the forgiveness* of our 
sins, through the merits and satisfaction of Jesus Christ ; and that not 
only of those which we committed before our baptism, but of all such 
as we shall chance to fall into after, if we truly repent of them, except 
only the great sin of wilfully and maliciously blaspheming God and 
his Holy Spirit, which was thought to be hardly, if at all, remissible, 
either in this world or in the other. 

10. As for the next point, the resurrection of the body, 8 it is not 
barely asserted, but is at large proved too, in the following discourses. 
There we are told, not only that there shall be a future resurrection, 
but a resurrection of the flesh, — that we shall be raised in the very 
same bodies in which we go down into the grave, — and that, being 
raised, we shall be judged by Christ, according to our works, and 
be either unspeakably rewarded, or exceedingly punished, to all 
eternity/ 

11. If from the articles of our creed we go on to the holy sacrament s 
of the church, here we have set out to us the great benefit of our bap- 
tism, and of what a mighty concern it is to us in the business of our 
salvation. And, for the other sacrament, here we are taught that the 
elements of bread and wine" are the same (as to their substance) after 
consecration, that they were before ; and are only in a spiritual sense 

• See Mart. Ignat. sec. 14. Polyc. sec. 14,22. l See Index, Angel, Devil. 'See 
Index, Peace, Unity, Martyrs, Reliques, &c. d See Index, Repentance. ' See Index, 
Resurrection. f See Index, Punishment. e See Index, Sacrament, Baptism. h See 
Index, Transubstantiation. 

4 C 



26 PRELIMINARY DISCOURSE. 

the flesh and blood of our Saviour Christ, by the participation of which 
we shall be immortalized, and live for ever. 

12. And lastly, for that great, comprehensive point of our religion, 
the foundation of our faith, the holy scriptures, here we may see what 
opinion the holy men had of the,, divine inspiration of them, what defer- 
ence they paid to them, and how they looked upon them to contain 
the true words of the Holy Ghost. 

13. Such is the doctrine of faith that is here delivered to us. If 
from thence we pass, secondly, to what concerns the public order and 
government of the church, in the first establishment of it, here we may 
see by what persons 1 ' it was directed, and how exactly our own church 
does in this particular resemble the primitive, perhaps beyond any 
other at this day in the world, in the apostolical orders of bishops, 
priests, and deacons. 

14. How necessarily they esteemed it their duty to keep up a strict 
communion with these governors, and how little they thought the very 
name of the church could belong to those who separated from them, 
we are here likewise taught. And, how light soever some may make 
of the business of schism* now, yet it is plain these holy men had a 
very different apprehension of it, and hardly thought that such could 
be saved as continued in it. 

15. And the same, or rather much worse, was their opinion of here- 
tics and apostates : e to the latter of which, as they seem even to have 
denied repentance, if that apostasy was joined with blasphemy, so it is 
manifest that, without it, they thought the others must perish. And in 
the mean time they declare that we ought not to have any communica- 
tion with them : only we must pray for them, that they may be con- 
verted, which yet they supposed would be very hard. 

16. As for those who continued in the doctrine and communion of 
the church/ here we may see how zealous they were in attending all 
the public offices of it, — how constantly they assembled together for 
the worship of God, notwithstanding all the malice and fury of their 
enemies against them upon the account of it. Here we may observe 
how, from the beginning, they had their set times and places of wor- 
ship, and how they looked upon such offertories both as more accept- 
able unto God and more prevalent with him than any private addresses 
that they could make to him. 

17. In these assemblies they not only put up their prayers to God, 
but received also the holy sacrament B of the Lord's Supper; and in 
that part of the service none officiated but either the bishop himself or 
he who was appointed, or allowed of, by him. 

° See Index, Scripture. b See Index, Bishops. e See Index, Bishops. d See 
Index, Schism. ' See Index, Heretic, Jpostate. f See Index, Worship, &c. s See 
Index, Sacrament, Bishop. 



SUBJECT OF THE FOLLOWING DISCOURSES. 27 

18. For this purpose they had in every such place of their assembling 
one table or altar, upon which their oblations were presented to God 
by the bishops and priests ;° and they communicated after the same 
manner that our Saviour Christ had set them the example — that is to 
say, both of the consecrated bread and wine ; and the former taken 
from one common loaf, which was broken and distributed to them, not 
in little, separate, and unbroken wafers, as some now do. 

19. Nor was this all ; in these assemblies the Holy Scriptures were 
read to them ; and, as I have before shown, some of the very treatises 
I have here subjoined, together with them : and the bishop himself 
instructed the people, and expounded the doctrine of Christ to them." 

20. By the bishop were the Christians blessed, and joined together 
in the holy state of matrimony : c and indeed without him was nothing 
done of all that pertained unto religion. 

21. In those times the clergy* were married as well as laity; nor 
do we find it esteemed the least scandal for them so to be. 

22. Here we may see what the ancient manner of fasting" was, and 
what was thought requisite to render such exercises acceptable to God 
and profitable to our own souls. 

23. In short, here we may perceive what their opinion was of re- 
pentance for sins/ and how hardly they thought of those who were 
still repenting and yet still continued to sin on, notwithstanding their 
frequent repentance. But, especially, here we are told that we must 
finish our repentance before we die, for that there is no place for re- 
pentance after. 

24. And though they prescribed confession 5 as one act of repent- 
ance, and necessary to be performed in order to our forgiveness, yet 
we find no confession mentioned to be made to any but to God only, 
which therefore seems to intimate to us that they accounted that alone 
to have been sufficient. 

25. But the care of their bishops 71 in those first times was not con- 
fined within the narrow bounds of their own churches, but extended 
to all the faithful, wheresoever they were : and they were still ready to 
look to those who were at the greatest distance from them, whenever 
they thought their advice or authority might be either useful to them 
or for the honour and benefit of their religion. 

26. From this, and from the general piety and excellence of their 
lives, 1 joined to the greatness of their character in the church, came 
that mighty respect that was paid to the bishops in those days ; and 
how great it was, the following treatises abundantly show. 

a Ignat. Epist. to the Ephes. sec. 5. 'Ignat. Mart. sec. 2. c See Index, Marriage, 
Bishop. d See Index, Priest. 'See Index, Fast. /See Index, Repentance. 

eSee Index, Confession. h See Ignatius's Epistles and Martyrdom, &c. ,- See 

Index, Bishop. 



28 PRELIMINARY DISCOURSE. 

27. But much greater was their veneration for those who not only 
governed well, and adorned their holy profession by an exemplary life, 
but confirmed the truth of it with their blood." They are indeed of 
opinion that no man ought causelessly to expose himself unto suffer- 
ing ;» but if God called any one to it, they doubted not but that our 
Saviour Christ would both support him in his conflicts and most 
gloriously reward him for the enduring of them. Hence was it their 
opinion that martyrdom blotted out all sins, — that they who suffered 
for the faith should have a degree of glory peculiar to themselves, 
above all other saints in God's kingdom ; and, when God showed 
such regard for them, they concluded that they could never do enough 
to testify their respect to them. 

28. To this we must ascribe the care they took to gather up their 
remains, the honour which they paid to them, and the solemnities with 
which they deposited them in the earth ; hence came their custom, 
which we here find, of writing down the particulars of their conflicts, 
and sending them abroad to the churches round about ; hence their 
anniversary meetings at their tombs and monuments, where they re- 
cited the acts of their martyrdoms, and sometimes made express dis- 
courses in praise of their martyrs, and to exhort one another to the 
like constancy. 

29. But, not to insist any longer upon these particulars, there is yet 
a third sort of matters contained in these discourses, and those of no 
less use to us than either of the foregoing, and that is the practical rules 
of life that are here delivered to us. 

30. Here we may see what care we are to take, not only not to sin d 
ourselves, but, as far as in us lies, not to let any that belong to us con- 
tinue in sin, lest we also become partakers of their evil doings. 

31. Here we are taught not only to have a care of our words and 
actions," but of our very thoughts and desires, which must not be in- 
dulged in any instances of sin, nor be suffered, if it be possible, to 
wander on any thing that is in the least measure wanton or irregular. 

32. If we will hearken to these holy men, we must learn not only 
to do the will of God, but, if it be his pleasure, must prepare our minds 
to endure patiently whatever he shall think fit to lay upon us. We 
must consider that troubles and afflictions are sent upon us both to 
punish us for our sins and as monitors to draw us off from them. 

33. To convince us the more effectually of this, we are here shown 
the mighty danger of riches/ especially where men's hearts are in any 
degree set upon them, and how very hardly such persons shall be 
saved ; we are taught what use we should make of our abundance, 



a See Index, Martyrs. 'See Index, Suffer. «See Index, Reliques, Martyrs. 

d See Index, Sin. ■ Herm. Vis. i. / See Index, Riches, Almsgiving, &c. 



SUBJECT OF THE FOLLOWING DISCOURSES. 29 

that so it may not prove a snare to us ; but especially we are shown 
the great advantage of almsgiving to this end, and what mighty en- 
gagements there lie upon us to the practice of it. 

34. And then, as for our lives, we are here told that a Christian* 
must not only be good, but exemplary ; he must show the truth of his 
profession by a suitable conversation, and be known by his actions 
rather than by his words. 

35. He must pray for all men, even for his enemies ; nay, for the 
very enemies of the church, for heretics and schismatics, for those of 
whom there is but little hope that they will ever come to repentance, 
or that God will give them grace so to do. 

36. He must be kind and charitable to all men, free from envy and 
contention ; he must neither raise any differences among his brethren, 
nor follow any in the doing of it. To this end he must carefully ob- 
serve those duties which relate to his neighbour, as well as those he is 
to pay to God. He must obey magistrates, must respect the aged, 
must have a due regard to all men. Is he a husband, a parent, or a 
child ? He must be sure to exercise himself in the several duties be- 
coming those several relations. In short, in the following writings we 
may see — in all the parts of our duty towards God, our neighbour, 
and ourselves — what we are to do, and what to avoid; and are assured 
that God both sees all our actions now, and will reward or punish us 
for them hereafter to all eternity. 

37. And thus have I given a short prospect of what is more largely 
contained in the following collection. I need not say either how use- 
ful a variety of matter it is, or how worthy to be known by all of us ; 
but sure I am, whosoever shall take the pains impartially to compare 
what is here found with the sacred writings of the New Testament, he 
may be able, both with clearness and certainty, to understand what- 
ever is requisite to his eternal salvation, and that with much more satis- 
faction, and security too, than from many volumes of our later writers, 
who, for the most part, spend a great deal of time, and take much 
pains, to obscure, rather than explain, the most easy and intelligible 
points of our religion. 

See Index, Christian, 



c2 



30 PRELIMINARY DISCOURSE. 



CHAPTER V. 

OF THE MANNER AFTER WHICH THESE DISCOURSES ARE WRITTEN, AND 
THE SIMPLICITY OF STYLE USED IN THEM. 

That the Writers of those times used no affectation of Human Eloquence, but delivered 
themselves with the greatest Plainness that they were able. — This manner of writing 
the best, and most proper, for Instruction. — A short Account of the Occasion of the 
present Collection, and the Translation that is here made of the following Treatises. 

1. There is yet one thing to be observed by me with reference to 
the discourses here subjoined, and that is, fourthly, concerning the 
manner after which they are written, and that true primitive simplicity 
which appears in all the parts of them. 

2. It is one property of truth that, as it does not need any disguises, 
so neither does it seek, by any vain ornaments of human eloquence, to 
recommend itself to the approbation of those to whom it is tendered. 
When the apostles preached the gospel to the world, they did it not 
" with excellency of speech, nor with enticing words of man's wisdom, 
but in the demonstration of spirit and of power;" they gave such con- 
vincing proofs of their divine mission, as forced all indifferent persons 
to acknowledge their authority ; and they thought it, after that, too 
mean a thing to endeavour to catch men's ears, when, without any 
such arts, they had before captivated their reason, and forced them to 
confess the truth of what they delivered. 

3. And the same was the method of those holy fathers who succeeded 
them : they knew the excellency of their doctrine, and the mighty in- 
fluence which the revelations it made of the future state would be sure 
to have upon the minds of all considering men ; and therefore they 
contented themselves to lay these things before them in a plain and 
simple manner, and yet with such efficacy and power as surpassed all 
the rhetoric in the world ; " for," indeed, " the kingdom of God is 
not in word, but in power," 1 Cor. iv. 20. 

4. Let not, then, the reader be surprised, if in the following dis- 
courses he meets with none of those ornaments that are wont to recom- 
mend the writings of others to his perusal ; but rather let him consider 
that he has here to do with men who were above such a care. Their 
business was to instruct, not to please, — to speak to men's hearts and 
consciences, not to their fancies ; and they knew that this is evermore 
best done by a plain and natural discourse, by solid rules and substan- 
tial motives, not by vain words, which, if they satisfy a man at the 
present, yet seldom leave any lasting impression behind them. 

5. But of the authors of the following treatises, and of the discourses 
themselves, I have said enough — perhaps too much ; though yet, I 



STYLE OF THE FOLLOWING DISCOURSES. 31 

think, no more than what was necessary to prepare the English reader, 
for whom I am now chiefly concerned, to a useful perusal of them. 
As for the present collection, I shall only say thus much — that it is the 
first of this kind that has been set forth in our own language ; nor were 
the greatest part of the following pieces ever (that I know of) before 
translated into it. 

6. I confess, when I consider the great usefulness of such a work, 
and the high esteem which not only the ancient fathers, but the most 
learned of all ages, have had of the treatises here collected together, I 
have sometimes wondered that, among so many things as have of late 
been set forth in the English tongue, none has hitherto undertaken such 
a task as this. But, when I came to the trial, I soon found out what 
may, perhaps, have been one reason of it ; for indeed, could I have 
foreseen the difficulty of the work, I much question whether I should 
ever have been persuaded to go about it. And this I say, not to mag- 
nify any thing that I have done, which I have too much reason to fear 
will be far from deserving any great commendation, but to suggest an 
apology for whatever defects those of greater leisure, more health, and 
better abilities, shall chance to find in it ; notwithstanding all the care 
I have taken to guess aright at the intention of my authors, and to de- 
liver what, upon the best examination I could make, I took to be their 
meaning. 

7. I need not say any thing to convince those w T ho are at all ac- 
quainted with these matters, and who are alone the competent judges 
of the present performance, how hard oftentimes it is, with the help of 
the best copies, to hit upon the true meaning of an author that lived so 
many ages since as those I have here collected ; and what great de- 
fects, in many places, there are in the copies which I have here been 
forced to make use of, is not unknown to them. But, however, I am 
not aware of any great errors that I have committed ; and am in some 
hope that, in this edition of these treatises, I have nowhere very much, 
nor at all dangerously, mistaken the meaning of those holy men whose 
sense I have undertaken to represent. 

8. This I am sure of, that my design, in this whole undertaking, 
was to minister the best I could to the interests of truth and piety ; and 
I thought myself, at this time, the rather obliged to do it from the press, 
in that it has pleased God, in some measure, to take me off from the 
ability of doing it from the pulpit. 

9. If it shall be asked how I came to choose the drudgery of a trans- 
lator, rather than the more ingenious part of publishing somewhat of 
my own composing, it was, in short, this : because I hoped that such 
writings as these would find a more general and unprejudiced accept- 
ance, with all sorts of men, than any thing that could be written by 
any one now living, who, if esteemed by some, is yet in danger of 



32 PRELIMINARY DISCOURSE. 

being despised by more, whose prejudice to his person will not suffer 
them to reap any benefit by any thing, though never so useful, that 
can come from him ; whilst such tracts as these may possibly receive 
a general respect from all sorts of persons, and meet not only with an 
entertainment, but an esteem, too, from all. 

10. These were the motives that first induced me to set about this 
work, in the reasonableness of which should I chance to be mistaken, 
yet I cannot but persuade myself that the honesty of my intentions will 
excuse me to all indifferent persons. Let others, then, to whom God 
has given better opportunities and greater abilities, serve the church in 
better and higher performances. It shall suffice me in any way to 
minister to the souls of men ; and if, by this present undertaking, I 
shall but in any measure have contributed to the reviving a true sense 
of piety and devotion among us, — and, especially, to the disposing of 
any number of men to consider more seriously the fatal consequences 
of our present divisions, and to labour, what in them lies, towards the 
composing of them, — I shall heartily bless God, both that he first 
prompted me to undertake this troublesome task, and has since enabled 
me, though amidst many infirmities, to go through with it. 



PRELIMINARY DISCOURSE 

ON THE FIRST EPISTLE OF ST. CLEMENT TO THE CORINTHIANS. 

Of the value which the Ancients put upon this Epistle — Of St. Clement himself, who was 
the author of it — That it was the same Clement of whom St. Paul speaks, Phil. iv. 3. 
; — Of his Conversion to Christianity — When he became Bishop of Rome, as also 
whether he suffered Martyrdom, uncertain — Of the occasion of his writing this Epistle 
and the two main parts of it — Of the time when it was written — That there is no 
reason to doubt but that the Epistle we now have was truly written by St. Clement — 
The objection of Tcnlzelius against it of no force — How this Epistle was first pub- 
lished by Mr. Patrick Young ; and translated by Mr. Burton into English — Of the 
present edition of it. 

1. The first tract which begins this collection, and perhaps the most 
worthy too, is that admirable, or, as some of the ancients have called 
it, that "wonderful epistle of St. Clement to the Corinthians, " a which 
he wrote, not in his own name, but in the name of the whole church 
of Rome, to them, — an epistle so highly esteemed by the primitive 
church that we are told it was wont to be publicly read in the assem- 
blies of it ; b and if we may credit one of the ancient collections of the 
canon of Scripture, it was placed among the sacred and inspired writ- 
ings. Nor is it any small evidence of the value which in those days 
w r as put upon this epistle, that in the only copy which, for aught we 
know, at this day remains of it, we find it to have been w r ritten in the 
same volume with the books of the New Testament/ which seems to 
confirm what was before observed concerning it, that it was heretofore 
wont to be read in the congregations together with the Holy Scriptures 
of the apostles and evangelists. 

2. But of the epistle itself I shall take occasion to speak more par- 
ticularly by and by. It will now be more proper to inquire a little 
into the author of it, and consider when and upon what occasion it 
was written by him. 

3. And first, for what concerns the person who wrote this epistle, it 
is no small commendation which the Holy Ghost, by St. Paul, has left 
us of him, Phil. iv. 3, where the apostle mentions him, not only as his 
fellow-labourer in the work of the gospel, but as one whose name was 
written in the book of life— a character which, if we will allow our 
Saviour to be the judge, far exceeds that of the highest power and 
dignity, and who, therefore, when his disciples began to rejoice upon 
the account of that authority which he had bestowed upon them, inso- 
much that " even the devils were subject unto them," (Luke x. 17,) 

•Euseb. Hist. Eccles. lib. iii. cap. 16. 6 Idem, lib. hi. cap. 12. c Canon. Apostol. 
Can. ult. d MS. Alex. 

5 33 



34 PRELIMINARY DISCOURSE. 

though he seemed to allow that there was a just matter of joy in such 
an extraordinary power, yet bade them not to rejoice so much in this, 
that those spirits were subject unto them, "but rather," says he, 
" rejoice that your names are written in the book of life." 

4. It is indeed insinuated by a late very learned critic" as if this 
were not that Clement of whom we are now discoursing, and whose 
epistle to the Corinthians I have here subjoined. But, besides that he 
himself confesses that the person of whom St. Paul there speaks was a 
Roman, both Eusebius and Epiphanius, and St. Hierome, b expressly 
tell us that the Clement there meant was the same that was afterwards 
bishop of Rome ; nor do we read of any other to whom either the 
character there mentioned, of being the fellow-labourer of that apostle, 
or the eulogy given of having his name " written in the book of life," 
could so properly belong, as to him ; whom therefore the generality 
of learned men, both of the ancient and present times, without scruple 
conclude to have been referred to in that passage. 

5. I shall not say any thing of what is reported by some concerning 
his noble birth and family, of his studies at Athens, and of the occa- 
sion and manner of his conversion to Christianity, which they tell us 
was wrought by St. Peter, whom he met with Barnabas at Csesarea, 
and who there first declared to him the doctrine of Christ, and inclined 
him to a good opinion of it: all which is very uncertain, and justly 
doubted of by many. I shall choose rather to observe that, whatever 
his condition was before he became a Christian, he was held in no 
small reputation after, but merited such a character from the ancient 
fathers as is hardly given to any besides the apostles. Nay, some of 
them doubt not in plain terms to call him an apostle f and, though St. 
Hierome durst not go so far as that, yet he gives him another title but 
little short of it ; he tells us that he was an " apostolical man," 6 and, 
as Ruffinus adds, "almost an apostle. n/ 

6. To declare more particularly how he spent the first part of his 
life, after his conversion, is neither necessary to the design I have now 
in hand, nor can any certain account be given of it, only, as we are 
told in the general that he was St. Peter's disciple, so it may not be 
improbable that for some time he attended his motions and was sub- 
ject to his direction. 

7. But whatever he was, or wherever he laboured before, in this I 
think antiquity is absolutely agreed, that he at last came to be bishop 
of Rome, and was placed in that see by the express direction of one 

°Grot. Annot. in Phil. iv. 3. 6 Euseb. Hist. Eccles. lib. iii. cap. 12. Epiph. lib. i. 
adv. Carpocr. n. 6. Hieronym. de Script. Eccles., et Comment, in loc. Item, lib. i. adv, 
Jovin. Photii Cod. mem. 113, &c. c Vid. Eucher. Ludg. de Contempt. Mundi, et 
Chron. Albert. Stad. inter Testimonia a Junio citata. d Clem. Alex. Strom, lib* iv, 
«Hieron. in Isaiam, c. 53, /De Adulterat. lib. Originls. 



of st. Clement's first epistle. 35 

or both the apostles, St. Peter and St. Paul. To whom he succeeded, 
or at what time to fix his entrance on that great charge, is a point that 
I suppose will never be agreed upon among learned men. If any 
could have settled this matter beyond dispute, it had without question 
been done by those of our own nation/ who as they have the latest 
searched with all possible diligence into it, so never were there any 
better qualified for the determination of it. But as their mutual dis- 
agreement," after all their endeavours to fix this point, shows that one 
of them must have been mistaken, so I doubt not but it will suffi- 
ciently satisfy all such as shall consider the high character they have 
so justly obtained, both by their learning and judgment in this kind 
of disquisitions, that they are points not to be determined, and that he 
who shall do the best upon them may only be said to have made a 
good guess, in a subject too hard for any at this distance clearly to 
decide. 

8. Nor is there any less controversy, among learned men, concern- 
ing the death of St. Clement, than there has been about the order and 
time of his succession to his bishopric. That he lived in expectation 
of martyrdom, and was ready to have undergone it should it have 
pleased God to have called him to it, the epistle we are now speaking 
of sufficiently shows us/ But that he did glorify God by those par- 
ticular sufferings which some have pretended, is, I confess, to me a 
matter of some doubt. For, first, it must be acknowledged that 
Ruffinus" is one of the first authors we have that speak of him as a 
martyr. Neither Eusebius^ (who is usually very exact in his observa- 
tion of such things) nor any of the fathers yet nearer his time, as 
Irenseus, Clemens Alexandrinus, Tertullian, &c, take any notice of 
it. And for the account which some others have yet more lately given 
us of the manner of his death, besides that in some parts it is alto- 
gether fabulous, it is not improbable but that, as our learned Mr. Dod- 
well has observed/ the first rise of it may have been owing to their 
confounding Flavius Clemens, the Roman consul, with Clement, bishop 
of Rome ; who did indeed suffer martyrdom 7 ' for the faith about the 
time of which they speak, and some other parts of whose character, 
such as his relation to the emperor and banishment unto Pontus, they 
manifestly ascribe to him. 

9. However, seeing Eusebius refers his death to the third year of 
Trajan, 1 famous for the persecution of the church, and may thereby 

a Pearson. Dissert, de Success, prim. RR. PP. cum Append. Hen. Dodwelli. Pearson. 
Dissert. Posthum. cap. v. num. 7. 'Dodwelli Dissert, singul. cap. xv. p. 220. 

«Ibid. cap. xi. p. 151. d Clem. Epistle to the Corinth, num. vii. «De Adulterat. 
lib. Orig. /Hist. Eccles. lib. iii. c. 34. «" Dodwelli Addit. ad cap. vi. Dissert. 
Posthum. Pearson, num. 22, p. 215. h Vide Euseb. Chron. Anno xcvii. Et in Euseb. 
Annot. Scalig. p. 205, b. Euseb. Hist. Eccles. lib. iii. cap. 18. 'Euseb. Hist. Eccles. 
lib. iii. cap. 34. 



36 PRELIMINARY DISCOURSE. 

seem to insinuate that Clement also then suffered among the rest, — 
and that Simeon Metaphrastes nas given a long and particular account 
of his condemnation, to the mines first, and then of his death follow- 
ing thereupon, — as I shall not determine any thing against it, so they 
who are desirous to know what is usually said concerning the passion 
of this holy man, may abundantly satisfy their curiosity in this par- 
ticular from the accurate collection of Dr. Cave, in the life of this saint ? 
too long to be transcribed into the present discourse. 

10. And this may suffice to have been observed, in short, concern- 
ing St. Clement himself. As for the epistle we are now speaking of 
to the Corinthians, I have already taken notice how great a value was 
put upon it in the most primitive ages of the church, and what a 
mighty commendation has been left us of it by the writers of those 
times. Nor indeed does it at all come short of the highest praises 
which they have given to it ; being a piece composed with such an 
admirable spirit of love and charity, of zeal towards God and of con- 
cern for the church of Christ, of the most excellent exhortations, de- 
livered with the greatest plainness and simplicity of speech, and yet 
pressed many times with such moving eloquence too, that I cannot 
imagine what could have been desired in such an epistle more proper 
for the end for which it was composed, what could have been written 
more becoming an apostolical age, and the pen of one of the most 
eminent bishops of it. 

11. But, that it may be the better understood by those who shall 
now think fit to peruse it, there are a few things which it will be ne- 
cessary for me, in this place, to observe concerning it. 

12. And the first is, the occasion that was given for the writing of 
this epistle ; for, however we have no particular account what it was, 
yet may we, from the subject of it, give a very probable guess at 
it. When St. Paul wrote his first epistle to the Corinthians, the two 
great things that seemed to have especially called for it were, first, 
the divisions of that church upon the account of their teachers, and 
through their vain conceit of their own spiritual gifts ; and, secondly, 
the great mistake that was getting in among them concerning the 
nature of the future resurrection. And however the apostle, by his 
writing and authority, did for the present put a stop to the one, and 
set them right as to the other, yet it seems, after his death, they began 
again to fall not only into the same contentions, but into the same 
error too, that had caused them so much trouble before. 

13. Now, this gave occasion to St. Clement to write the present 
epistle to them, in which, having first taken notice of the rise of those 
new seditions that were broken out among them, and exhorted them 

Apud Coteler. Patr. Apostol. torn. i. 



OF ST. CLEMENT S FIRST EPISTLE. 37 

to a Christian composure of them, he in the next place goes on, by- 
many arguments, to establish the undoubted truth and certainty of 
the future resurrection, which was the other thing in which St. Paul 
had before observed them to have been greatly and dangerously mis- 
taken. 

14. This then was the occasion, and is the main subject and design 
of the following epistle. But now about what time it was written is 
not so easy to determine. Junius a supposes it was written by St. Cle- 
ment, in the name of the church of Rome, about two years before his 
martyrdom, and that from the place of his banishment ; which also 
seems to have been the opinion of our learned Mr. Burton, in his notes 
upon this epistle. 6 Baronius places it six or seven years sooner, about 
the twelfth year of Domitian. c With him Cotelerius agrees ; d only he 
supposes the persecution was then drawing towards an end, it being 
otherwise unlikely that such an embassy could have been sent from 
Rome with the epistle as by the close of it we find there was. But 
Mr. Do dwell," with much greater probability, thinks it to have been 
written yet sooner, viz., immediately after the end of Nero's persecu- 
tion ; and to that refers those troubles complained of by St. Clement 
in the very beginning of his epistle/ and in which he elsewhere speaks 
of St. Peter and St. Paul, as some of the latest instances of any that 
had died for the sake of their religion . s 

15. Now, that which seems yet more to countenance this opinion 
is, that St. Clement, in another part of his epistle, 71 speaks of the temple 
service not only as still continuing, but as being in such a state as 
necessarily supposes all things to have been yet in peace and quiet at 
Jerusalem. From whence that learned man, 1 with great reason, con- 
cludes that this epistle must have been written somewhat before the 
twelfth year of Nero, in which the Jewish wars first broke out. Let 
us add to this, that in the close of this epistle we find mention made of 
Fortunatus," as the person whom the church of Corinth had probably 
sent to Rome with an account of their disasters, and by whom, together 
with the two delegates of their own, the Roman church returned this 
epistle to the Corinthians. Now Fortunatus is expressly said, by St. 
Paul, to have been an old disciple in his time, insomuch that he places 
him with Stephanas, who was the first fruits of Achaia. — 1 Cor. xvi. 
15, 17. And therefore we must conclude that this epistle could not 
have been written so late as some would have it, seeing this man was 
not only still alive, but in a condition of undertaking so great a jour- 
ney as from Corinth to Rome ; for from thence, it is most likely, he 

° Vid. in Annot. in Epist. Clem, in princip. b Annot. 2, p. 41. c Baron. AnnaL 
ad Ann. xcv. num. 1. rf Coteler. Not. in Clem. Epist. p. 82. e Dodwelli Append. 
ad cap. vi. Dissert. 2. Pearson, p. 219, num. 24. / Epist. c. i. e Ibid. c. v. h Cap. 
xlL * Dodwelli, loc. supr. cit. * Epist. c. lix. 

D 



38 PRELIMINARY DISCOURSE. 

was sent with a letter from that church to Rome, and so became the 
bearer of this epistle, which was written in the name of the church of 
Rome, in answer to it. 

16. I conclude, then, that this epistle was written shortly after the 
end of the persecution under Nero, a between the 64th and 70th year 
of Christ ; and that, as the learned defender of this period supposes, in 
the vacancy of the see of Rome, before the promotion of St. Clement 
to the government of it. But of this last circumstance, as there is no 
certainty, so the express authority of Tertullian 17 that St. Clement was 
made bishop of Rome by St. Peter, and this delivered as the tradition 
of the Roman church in the days that he lived, has inclined others 
rather to think that he must have been bishop of that church when he 
wrote this epistle ; though neither can this be affirmed as certain and 
indubitable. 

17. But this is not all : there is still a difficulty remaining, and that 
of much greater consequence than any I have hitherto mentioned; 
namely, whether the epistle we now have be, after all, the genuine 
epistle of St. Clement, so much applauded by the ancients, so long 
looked upon as lost to us, and so lately discovered in the last age. c 
And this I mention, not that I think there is any real occasion offered 
to incline us to doubt of it, but because I find there are some who 
would seem still to make a question of it. d 

18. And here I would, in the first place, ask these wary men what 
mark they can propose, whereby to distinguish the true work of any 
ancient writer from a false and supposititious, that does not occur in 
the present piece. 

19. That St. Clement 6 wrote an epistle to the Corinthians, — that he 
wrote it on the same occasion that we find expressed in this we now 
have, — that this epistle was of great reputation, so as to be publicly 
read in the churches heretofore ; all this the authority of the ancient 
fathers will not suffer us to doubt. That the copy we now have of 
this epistle was taken from the end of a manuscript of the New Testa- 
ment, written, as is supposed, not long after the first general council 
of Nice, about three hundred years after St. Clement's death, and at 
the very time that it was yet wont to be so read in the churches, both 
the learned editor of it assures us/ and the manuscript itself sufficiently 
declares. Now, how can it be supposed that an epistle so famous in 
those days, so well known to every Christian at that time, when the 
very copy was written which we at this day have of it, should have 

° Dodwell. loc. supr. cit. Add. Cave Hist. Literar. in Clement, p. 18. Compare Dr. 
Grabe, Spicileg. torn. i. p. 255. &c. b De Prescript, adv. Haeres. cap. 32. c See 
Dr. Grabe, loe. cit. p. 259. d Callovius Bibl. Illustr. N. T. torn. ii. Exam. Praef. Grot. 
in 1 Cor. p. 250. Voetius Paralip. p. 1167, &c. Vid. Tentzel. Exercit. select. Exerc. 2, 
de Phoenice. « Vid. Collov. Oper. Socin. torn. ii. p. 487. /Vid. Jun. Praefat. in 
Epist. Clem. 



of st. Clement's first epistle. 39 

been alone concealed from the transcriber of this manuscript bible, and 
a spurious piece introduced to supply the place of it ? 

20. Nor is this all ; for, if we have not now the true copy of this 
epistle, it is manifest that then neither had the ancient fathers of those 
first ages a true copy of it ; for the passages which they have quoted" 
are the very same in our epistle : and so they too were imposed upon, 
no less than we are, in this matter. And can this be rationally sup- 
posed ? Can we think that those great men, and diligent searchers 
into antiquity, were ignorant of an epistle, not only in everybody's 
hand, but almost in everybody's memory, through their constant read- 
ing and hearing of it ? 

21 . Yet farther : let me ask those who call in question the credit of 
this excellent piece, what do they find in it either unworthy of St. Cle- 
ment, or disagreeable to those times in which we suppose it to have 
been written ? Certainly, if this be a counterfeit piece, it was not only 
exceedingly well done, but without any design to serve any party or 
interest by it, there being nothing in the whole epistle that might not 
have become as excellent an age, and as holy a man, as that age and 
that man were, in which we have all the reason in the world to believe 
it was composed. 

22. But what then is it that makes these learned men so unwilling 
to own this epistle to be the genuine work of that holy bishop to whom 
we ascribe it ? It is in short this, that the author of this epistle, in 
proof of the possibility of a future resurrection, reports the story of 
the phoenix reviving out of its own ashes,* which is not only a thing 
false in itself, but unworthy of such a person as St. Clement to 
mention. 

23. Now, not to say any thing as to this matter, first, that Photius/ 
a severe critic of the ancient fathers, who first started it as a fault in 
St. Clement, that he made use of this as a true observation, which it 
seems the other looked upon as a mere fable, yet did not think it any 
objection against the authority of this epistle, which he nevertheless 
acknowledged to be St. Clement's,' — to pass by, secondly, that the 
generality of the ancient fathers have made use of the very same in- 
stance, in proof of the same point/ as the learned Junius has particu- 
larly shown, in his notes upon this passage, and the authority of whose 
works no one ever yet called in question upon that account, — I would 
only ask, thirdly, what if St. Clement really believed the truth of what 
he here wrote concerning this matter, that there was such a bird, and 
that he did revive out of the cinders of the body before burnt ? Where 

*Vid. Baron. Annal. Anno xcv. num. iii. &c. b Tentzelius Dissert. Select de 

Phoenice, p. 33. Et Num. xvi. p. 45. c Photii Biblioth. tmem. cxxvi. p. 306. 
•'Tertullian., Origen., Cyril., Hierosolym., Euseb., Greg. Naz., Epiphanius, Synesius, 
Hieronym., Lactantius, &c. Jun. Notae in Clem. p. 34. 



40 PRELIMINARY DISCOURSE. 

was the great harm either in giving credit to such a wonder, or, be- 
lieving it, to make such a use as he here does of it ? 

24. The truth is, whosoever shall consider both the general credit 
which this story had in those days, and the particular accident which 
fell out, not long before the time that this epistle was written, to con- 
firm their belief of it, (of which one of the most judicious of all the 
Roman historians' 1 has left us a large account,) — I mean of the phoenix 
that was said to have come into Egypt a little after the death of Christ, 
and to have given occasion of much discourse to the most learned 
men, both of the Greeks and Romans, concerning the very miracle of 
which St. Clement here speaks, — will find it to have been no such 
strange thing in this holy man to have suffered himself to be led away 
by the common opinion, and to have believed what so many learned 
men did, among the Jews* and Gentiles, no less than among the 
Christians: viz., that God was pleased to give to the world this great 
earnest and type of a future resurrection, and to silence thereby the 
cavils of such as should pretend (what we know the generality of the 
wise men of the world did) that it was impossible for God to effect 
such a restitution. 

25. But I insist too long* on so trifling an objection, however magni- 
fied by some men ; and may, I think, from what I have said, conclude 
that if this be indeed, as they confess it is, d the greatest ground they 
have to call in question the credit of this epistle, there is then nothing 
that ought to move any considering man to entertain the least doubt 
or scruple concerning it. 

26. There are, indeed, two other exceptions which Photius has 
made against St. Clement, 6 upon the account of the epistle before us, 
which yet he looked upon as unquestionably his : the one for that he 
speaks in it of the " worlds beyond the ocean ;" the other in that he 
seems not to have written so honourably as was fitting of the divinity 
of our blessed Saviour. But, as the latter of these is but a mere cavil 
against this holy man, who not only in his other epistle expressly 
asserts the divine nature of Christ, but even in this speaks in such a 
manner of him as shows him to be much more than a mere creature/ 
so in the former he said nothing but what was agreeable both to the 
notions and language of the times in which he lived, when it was 
common to call our British Isles another world, or, as St. Clement 
here styles them, the " worlds beyond the ocean." 

27. And these, I think, are the chief exceptions that have been 

"Tacitus Anna!. lib. vi. num. 28. fc Vid. Annot. Edit. Oxon. hi Ioc. Bochartus 
Hierozoic. in Phoenice, &c, apud Tentzel. pag. 18, 19. c Vid. Ed. Oxon. Ioc. cit. 
Adde Annot. Schotti in Photium, tmem. cxxvi. p. 395. d « Aliis arguments turn HOC 
IMPRIMIS." Tentzel Dissert, cit. p. 33. « Photii Bibl. cod. cxxvi. / Indeed to 
be God. See Bishop Bull, Def. Fid. Nic. sect. ii. cap. 3. And Dr. Grabe's learned 
Annot. on that chapter. 



of st. Clement's first epistle. 41 

raised against the following epistle, and which, however insisted upon 
in these latter times, yet did not hinder the first and best ages of the 
church, when men were less curious but much more pious than they 
now are, from putting a very great value upon it. Nor will they, I 
suppose, have any more weight with any serious and ingenious person 
at this day, or hinder him from esteeming it a very great blessing to 
our present times that a work so highly esteemed among the ancient 
fathers, but so long (and, as it was justly feared, irrecoverably) lost to 
these latter ages, was at last so happily found out, for the increase and 
confirmation both of our faith and charity. 

28. Now, the manner of its discovery and publication w r as this : — It 
happened about the beginning of the last age that Cyril, patriarch of 
Alexandria, being removed from thence to Constantinople, brought 
along with him a great treasure of books to that place. Among the 
rest he had a very ancient manuscript copy both of the Septuagint Old 
and of the New Greek Testament, written about four hundred years 
after Christ." This he sent, as the most valuable present that he was 
master of, to our late royal sovereign, King Charles the First, by Sir 
Thomas Roe, his majesty's ambassador at that time at the Porte. 
Being thus brought into England, and placed in the royal library at 
St. James's, Mr. Patrick Young, the learned keeper of the king's 
library at that time, discovered this epistle, with part of another, at 
the end of the New Testament, and was thereupon commanded by 
his majesty to publish it for the benefit of the world. This he accord- 
ingly did, with a Latin translation, and notes, at Oxford, anno 1633. 
It was not long* after, that a very learned man, and a great master of 
the Greek tongue, Mr. William Burton, translated it into English, and 
published it very accurately, and with new annotations of his own 
upon it. This I had not seen till the first sheets of the present edition 
were sent to the press : nor had I any other knowledge, either of that 
or of the author, than what I found in the accounts given by our late 
Reverend Dr. Cave and Monsieur Colomesius, of the one, and by our 
laborious antiquary, Mr. A. Wood, d of the other, in his useful collec- 
tion of the lives and writings of our modern authors. And, though I 
believe whosoever shall take the pains to compare the two translations 
together will find them generally agreeing as to the sense, yet there 
will otherwise appear such manifest differences between them as may 
abundantly satisfy any impartial person that I have truly translated it 
from the original Greek, and not revised only Mr. Burton's edition 
of it. 

° Vid. Praefat. Jun. in Edit. * Anno 1647, Lond. 4to. 'Edit. Colomesii, lectori. 
Cave. Hist. Literar. in Clem. d Athenae Oxon. 2d part, p. 137, 138. 

6 d2 



FIRST EPISTLE OF ST. CLEMENT 



THE CORINTHIANS. 



The Church of God which is a at Rome to the Church of God which 
is a at Corinth, elect, 1 ' sanctified, by c the will of God, through Jesus 
Christ our Lord : grace and peace from the Mmighty God, by Jesus 
Christ, be multiplied unto you. 3 - v* A 

f o 

Brethren, 

The sudden and unexpected dangers and calamities that have 
fallen upon us have, we fear, made us the more slow in our consider- 
ation of those things which you inquired of us ; as ' also of that wicked 
and detestable sedition, so unbecoming-f the elect of God, which a few 
heady and self-willed men have fomented to such a degree of madness 
that your venerable and renowned name, so worthy of all men to be 
beloved, is greatly blasphemed thereby. For who that has ever beerr 5 
among you has not experimented the firmness of your faith, and its 
fruitfulness in all good works, 71 and admired the temper and mode- 
ration of your religion in Christ, and published abroad the magnificence 
of your hospitality, and thought you happy in your perfect and certain 
knowledge of the gospel ? For ye did all things without respect of 
persons, and walked according to 1 the laws of God ; being subject to 
those who had the rule over you, and giving the honour that was fit- 
ting to such as were the aged* among you. Ye commanded the young 
men to think those things that were modest and grave. The women 
ye exhorted to do all things with an unblameable, and seemly, and 
pure conscience ; loving their own husbands, as was fitting ; and that, 
keeping themselves within the bounds 1 of a due obedience, they should 
order their houses" 1 gravely, with all discretion. 71 

II. Ye were all of you humble-minded, not boasting of any thing ; 
desiring rather to be subject than to govern, to give than to receive ;* 
being content with the portion God had dispensed to you ; ? and, 

a Sojourneth. b Called. — See Dr. Hammond on Matt. xx. c. e Gr. — In. d See 
Bishop Pearson's note on this place, ed . Colomesii, p. 2. e And. f Gr. — Strange to. 
e Gr. — Lodged as a stranger. h Adorned with all manner of virtues. * In. * Pres- 
byters. l Canon, rule. m Themselves do their own business. — Vid. Not. Junii in loc. 
•» Temperance, sobriety, 1 Pet. v. 5. ° Proud. p Acts xx. 35. « 1 Tim. vi. 8. 
42 



st. Clement's first epistle. 43 

hearkening diligently to his word, ye were enlarged in your bowels, 
having his sufferings" always before your eyes. Thus a firm, and 
blessed, and profitable peace was given unto you ; and an unsatiable 
desire of doing good, and a plentiful effusion of the Holy Ghost, was 
upon all of you. And, being full of good designs/ ye did, with 
great 6 readiness of mind, and with a religious confidence, stretch forth 
your hands to God Almighty, beseeching him to be merciful unto you, 
if in any thing ye had unwittingly sinned against him. Ye contended 
day and night for the whole brotherhood ; that with compassion, and 
a good conscience/ the number of his elect might be saved. Ye were 
sincere, and without offence towards each other ; not mindful of in- 
juries. All sedition and schism w T as an abomination unto you. Ye 
bewailed every one his neighbour's sins, esteeming their defects your 
own. Ye were kind one to another, without grudging/ being ready 
to every good work; and, being adorned with a conversation alto- 
gether virtuous and religious, ye did all things in the fear of God, 
whose commandments were written upon the tables of our hearts. 71 

III. All honour and enlargement was given unto you ; and so was 
fulfilled that which is written, « My beloved did eat and drink, he was 
enlarged and waxed fat, and he kicked."* From hence came emula- 
tion, and envy, and strife, and sedition : persecution and disorder/ 
w r ar, and captivity. So they who were of no renown lifted up them- 
selves against the honourable ; those of no reputation against those 
that were in respect ; the foolish against the wise, the young men 
against the aged. Therefore righteousness and peace are departed 
from you, because every one hath forsaken the fear of God, and is 
grown blind in his faith, nor walketh by the rule of God's command- 
ments, nor liveth as is fitting in Christ ; but every one follows 1 his own 
wicked lusts, having taken up an unjust and wicked envy, by which 
death first entered into the world. 

IV. For thus it is written : m " And in process of time, it came to 
pass that Cain brought of the fruit of the ground an offering unto the 
Lord. And Abel, he also brought of the firstlings of his flock, and of 
the fat thereof: and the Lord had respect unto Abel, and to his offer- 
ing. But unto Cain and unto his offering he had not respect. And 
Cain was very sorrowful, and his countenance fell. And the Lord 
said unto Cain, Why art thou sorrowful? and why is thy counte- 
nance fallen? n If thou shalt offer aright, but not divide aright, hast 
thou not sinned ? Hold thy peace : unto thee shall be his desire/ and 

a Embraced it in your very bowels. l UaQf]p.aTa. See Dr. Grabe's Addit. to Bp. 
Bull's Def. fid. Nic. p. 60, 61. c Gr. — \mapi. d Holy counsel, or purpose, or will. 
e Gr. Good. f With mercy and conscience. s Ye were without repentance in all well- 
doing. Titus iii. 1. *Prov. vii. 3. 'Deut. xxxii. 15. * Confusion, tumults, &c 
1 Walketh after. m Gen. iv. 3, &c. n This is according to the LXX. ° 'Anoarpo^h. 
conversion. 



44 st. Clement's first epistle 

thou shalt rule over him. And Cain said unto Abel, his brotner, Let 
us go down into the field. And it came to pass, as they were in the 
field, that Cain rose up against Abel his brother, and slew him." Ye 
see, brethren, how envy and emulation wrought the death of a brother. 
For this* our father Jacob fled from the face of his brother Esau. It 
w T as this that caused Joseph to be persecuted even unto death, and to 
come into bondage. Envy forced Moses d to flee from the face of 
Pharaoh, king of Egypt, when he heard his own countryman ask him, 
"Who made thee a judge, and ruler over us? Wilt thou kill me as 
thou didst the Egyptian yesterday?" 6 Through envy Aaron and 
Miriam were shut o\it f of the camp from the rest of the congregation 
seven days.° Emulation sent 71 Dathan and Abiram quick into the 
grave, 1 because they raised up a sedition against Moses, the servant of 
God. For this David was not only hated" of strangers, but was per- 
secuted even by Saul, the king of Israel. 

V. But, not to insist upon 1 ancient examples, let us come to those 
worthies m that have been nearest to us, and take the brave examples 
of our own age. Through zeal and envy, the most faithful and right- 
eous 71 pillars of the church have been persecuted, even to the most 
grievous deaths. Let us set before our eyes the holy apostles: Peter, 
by unjust envy, underwent, not one or two, but many sufferings ; v till « 
at last, being martyred, he went to the place of glory that was due unto 
him. For the same cause r did Paul in like manner receive the reward 
of his patience. Seven times he was in bonds ; s he was whipped, was 
stoned ; he preached both in the east and in the west, leaving behind 
him the* glorious report of his faith ; and so, having taught the whole 
world righteousness, and for that end travelled even to the utmost 
bounds of the west, he at last suffered martyrdom, by the command 
of the governors, 14 and departed out of the world, and went unto his 
holy place, being become a most eminent pattern of patience unto all 
ages. 

VI. To these holy apostles were joined ^ a very great number of 
others, who, having through envy undergone, in like manner, many 
pains and torments, have left a glorious example to us. y For this,* 
not only men, but women, have been persecuted, aa and, having suffered 
very grievous and cruel punishments," have finished the course of their 
faith with firmness, and, though weak in body, yet received a glorious 



Fratricide. 6 Envy. Gen. xxviii. c Gen. xxxvii. d Exod.ii. 15. c Exod. ii. 14. 
f Made to lodge out. ffNum. xii. 14, 15. h Brought. » Hades. * Had, or un- 
derwent the hatred, not only, &c. l To cease from. m Combatants, wrestlers. 
n The faithful and most righteous. ° Good. v Labours. i And so. r By envy. 
* Having borne seven times bonds, &c. * He received the, &c. " Vid. Pearson de 
Success, c. viii. sect. 9. x To these men who have lived godly are gathered together, 
y Become an excellent example among us. z Envy. aa The names of Danae and 
Dirce I omit. — See Junius, Annot. in loc. hb Cursed afflictions, or torments. 



TO THE CORINTHIANS. 45 

reward. This a has alienated the minds even of women from their hus- 
bands, and changed what was once said by our father Adam : " This 
is now bone of my bone, and flesh of my flesh." b In a word, envy 
and strife have overturned whole cities, and rooted out great nations 
from off the earth. 

VII. These things, beloved, we write d unto you, not only for your 
instruction, but also for your own remembrance ; £ for we are all in the 
same lists/ and the same combat is prepared for us all : s wherefore 
let us lay aside all vain and empty cares, and let us come up to the 
glorious and venerable rule of our holy calling. Let us consider what 
is good, and acceptable, and well pleasing in the sight of him that 
made us." Let us look steadfastly to the blood of Christ, and see how 
precious his blood is in the sight of God ; which being shed for our 
salvation, has obtained { the grace of repentance for all the world. Let 
us search into" all the ages that have gone before us ; and let us learn 
that our Lord has in every one of them 1 still given place for repentance 
to all such as would turn m to him. Noah preached repentance ; and 
as many as hearkened to him were saved." Jonah denounced destruc- 
tion against the Ninevites :° howbeit they, repenting of their sins, ap- 
peased God by their prayers, and were saved/ though they were 
strangers to the covenant of God. 

VIII. Hence we find how all the ministers of the grace of God have 
spoken, by the Holy Spirit, of repentance. And even the Lord of all 
has himself declared 4 with an oath concerning it: "As I live, saith 
the Lord, I desire not the death of a sinner, 1 ' but that he should re- 
pent;" 8 — adding farther this good sentence, saying, "Turn from* 
your iniquity, house of Israel. Say unto the children of my people, 
Though your sins should reach from earth to heaven, and though they 
should be redder than scarlet, and blacker than sackcloth/ yet, if ye 
shall turn to me with all your heart, and shall call me Father," I will 
hearken to you as to a holy people." And in another place/ he saith 
on this wise : " Wash ye, make you clean ; put away the evil of your 
doings* from before mine eyes; cease to do evil, learn to do well; 
seek judgment, relieve the oppressed, judge the fatherless, plead for 
the widow. Come, now, and let us reason together, saith the Lord : 
though your sins be as scarlet, they shall be as white as snow ; though 
they be red as crimson, they shall be as wool." If ye be willing and 
obedient, ye shall eat the good of the land ; but, if ye refuse and rebel, 

a Envy, or emulation. * Gen. ii. 23. c Great. d Send. e Instructing you, 

but also remembering, &c. / Place of encounter. f Imposed upon us all. h 1 Tim. v. 4. 

* Afforded, or given to. * Look diligently to. l From age to age. m Be turned. 

n 2 Pet. ii. 5. Gen. vii. °Jon. iii. f Received salvation. i Spoken. r Ezek. 

xxxiii. 11. 'So much as his repentance. * Repent from. — Ezek. xviii. 30, 32. 

u Isaiah i. x Jer. iii. 4, 19. visa. i. 16. * Evil from your souls. m I will 
make them white as wool. 



46 st. Clement's first epistle 

ye shall be devoured with the sword, for the mouth of the Lord hath 
spoken it." These things has God established by his almighty will, 
desiring that all his beloved should come to repentance. 

IX. Wherefore let us obey his excellent and glorious will, and, 
imploring a his mercy and goodness, let us fall down upon our faces 
before him, and cast ourselves upon his mercy,* laying aside all vanity, 
and contention, and envy, which leads unto death. Let us look up 
to those who have the most perfectly ministered to his excellent glory. 
Let us take Enoch for our example, who, being found righteous in 
obedience/ was translated, and his death was not known/ Noah, 
being proved-f to be faithful, did, by his ministry, preach regeneration 
to the world ; and the Lord saved by him all the living creatures that 
went with one accord s together into the ark. 

X. Abraham, who was called God's friend, 71 was in like manner 
found faithful, inasmuch as he obeyed the commands l of God. By 
obedience he* went out of his own country, and from his own kindred, 
and from his father's house ; that so, forsaking a small country, and a 
weak affinity, and a little house, he might inherit the promises of God. 
For thus God said unto him : « Get thee out of thy country, and from 
thy kindred, and from thy father's house, unto a land that I will show 
thee. And I will make thee a great nation, and I will bless thee, and 
make thy name great, and thou shalt be blessed. And I will bless 
them that bless thee, and curse them that curse thee ; and in thee shall 
all the families of the earth be blessed." 1 And again, when he sepa- 
rated himself from Lot, God said unto him : " Lift up now thine eyes,™ 
and look from the place where thou art, northward, and southward, and 
eastward, and westward; 11 for all the land which thou seest, to thee 
will I give it, and to thy seed for ever. And I will make thy seed as 
the dust of the earth, so that, if a man can number the dust of the earth, 
then shall thy seed also be numbered." And again, he saith, "And 
God brought forth Abraham, and said unto him, Look now towards 
heaven, and tell the stars, if thou be able to number them : so shall 
thy seed be. And Abraham believed God, and it was counted to him 
for righteousness." ° Through faith and hospitality, he had a son given 
him 1 ' in his o]d age; and through obedience he offered him up in 
sacrifice to God, upon one of the mountains which God showed unto 
him. 

XI. By hospitality and godliness was Lot saved out of Sodom, 3 
when all the country round about was destroyed by r fire and brim- 



a Becoming suppliants of, &c. ' h Turn ourselves to his mercy. c Vain labour. 
d Gen.v. 24. e Found. f Being found. — Gen. vi. vii. viii. s In unity. h Jam. ii. 23. 
Isaiah xli. 8. ' Words. * This man. 'Gen. xii. 1. m Gen. xiii. 1 4. " To- 
wards the sea. ° Gen. xv. 5. p A son was given unto him. Q Gen. xix. 2 Pet. 
ii. 6. Jude 7. r See Not. Junii in he. or punished with. 



TO THE CORINTHIANS. 47 

stone, the Lord thereby making it manifest, that he will not forsake 
those that trust in him, but will bring the disobedient 11 to punishment 
and correction. For his wife, who went out with him, being of a 
different mind, and not continuing in the same obedience, 6 was for 
that reason set forth for an example, being turned into a pillar of salt 
unto this day. That so all men may know that those who are double- 
minded, and distrustful of the power of God, are d prepared for con- 
demnation, and to be a sign to all succeeding ages. 

XII. By faith and hospitality was Rahab the harlot saved/ For 
when the spies were sent by Joshua the son of Nun to search out 
Jericho, and the king of Jericho knew that they were come to spy out 
his country, he sent men to take them, that so-'' they might be put to 
death. Rahab, therefore, being hospitable, 5 received them, and hid 
them under the stalks of flax on the top of her house. And when the 
messengers that were sent by the king came unto her, and asked her, 
saying, 71 " There came men unto thee to spy out the land, bring them 
forth, for so hath the king commanded,"* she answered, " The two 
men whom ye seek came unto me, but presently they departed, and 
are gone:"" not discovering them unto them. 1 Then she said to the 
spies," 1 " I know that the Lord' 1 your God has given this city into your 
hands; for the fear of you is fallen upon all that dwell therein. 
When, therefore, ye shall have taken it,* ye shall save me, and my 
father's house." And they answered her, saying: "It shall be as 
thou hast spoken unto us. Therefore, when thou shalt know that we 
are near, thou shalt gather all thy family together upon the house-top, 
and they shall be saved : but all that shall be found without thy house 
shall be destroyed. "« And they gave her moreover a sign, that she 
should hang out of her house a scarlet rope : r showing thereby that by 
the blood of our Lord there should be redemption to all that believe X 
and hope in God. Ye see, beloved, how there was not only faith, but 
prophecy too in this woman. 

XIII. Let us, therefore, humble ourselves, brethren, laying aside 
all pride, and boasting, and foolishness, and anger : and let us do as 
it is written. For thus saith the Holy Spirit, " Let not the wise man 
glory in his wisdom, nor the strong man in his strength, nor the rich 
man in his riches ; but let him that glorieth glory in the Lord, to seek 
hirn, and to do judgment and justice." 8 Above all, remembering the 
words of the Lord Jesus, which he spake t concerning equity and long 

° But those that turn another way he puts, &c. h Not in concord. c Put for a 
sign. d Become. 'Jos. ii. 1, &c. f He sent men that should take them, that being 
taken, &c. s Therefore hospitable Rahab. h Men being sent by the king, and saying. 
♦ Jos. ii. 3. * Jos. ii. 4, 5. ' Vid. Conjectur. Coteler. in loc. m Men. n Jos. ii. 
9. ° Given you this city. ?Ver. 13. 9 Jos. ii. 18, 19. 'Ver. 18. Many of 
the Fathers have applied this to the same purpose. See Not. Coteler. in. loc. ' Jer. 
ix. 23, Comp. 1 Cor. ix. 31. * Teaching us. 



48 st. Clement's first epistle 

suffering, saying," "Be ye merciful, and ye shall obtain mercy: for- 
give, and ye shall be forgiven ; as ye do, so shall it be done unto you : 
as ye give, so shall it be given unto you : as ye judge, so shall ye be 
judged : as ye are kind to others, so shall God be kind to you : with 
what measure ye mete, with the same shall it be measured to you 
again." By this command, and by these rules, let us establish our- 
selves, that so we may always walk obediently to his holy words, 
being humble-minded ; for so says the Holy Scripture :* "Upon whom 
shall I look ? even upon him that is poor, and of a contrite spirit, and 
that trembles at my word." 

XIV. It is, therefore, just and righteous/ men and brethren, that 
we should become obedient unto God, rather than follow such as, 
through 6 pride and sedition, have made themselves the ring-leaders of 
a detestable emulation. For it is not an ordinary harm that we shall 
do ourselves, but rather a very great danger that we shall run, if we 
shall rashly give up ourselves to the wills of men, who promote f strife 
and seditions, to turn us aside from that which is fitting. But let us 
be kind to one another, according to the compassion and sweetness of 
him that made us ; for it is written : " The merciful shall inherit the 
earth, " s and " they that, are without evil shall be left upon it ; but the 
transgressors shall perish from off the face of it." ft And again he saith, 
"I have seen the wicked in great power, and spreading himself like 
the cedars of Libanus. I passed by, and lo, he was not ; I sought 
his place, but it could not be found. Keep innocency, and do the 
thing that is right; for there shall be a remnant to the peaceable 
man." 1 

XV. Let us therefore hold fast to those who religiously* follow 
peace ; and not to such as only pretend to desire it. 1 For he saith, 
in a certain place, " This people honoureth me with their lips, but 
their heart is far from me."" 1 And again: " They bless* 1 with their 
mouth, but curse in their heart. " p And again 4 he saith, "They 
loved him with their mouth, and with their tongue they lied to him. 
For their heart was not right with him, neither were they faithful in 
his covenant." « Let all deceitful lips become dumb, and the tongue 
that speaketh proud things. Who have said, With our tongue we 
will prevail : r our lips are our own, who is lord over us ? For the 
oppression of the poor, for the sighing of the needy, now will I arise, 
saith the Lord ; I will set him in safety, I will deal confidently with 
him." 8 



° For thus he saith, Luke vi. 36. b Holy word, e Isaiah Ixvi. 2. d Holy. 

* In. f Prick on to. See Junii Ann. *Psal. xxxvii. 9. *Prov. ii. 21, 22. 

* Psal. xxxvii. 36. k With religion or godliness. * With hypocrisy will it. m Isaiah 
xxix. 13. "Blessed. ° Cursed. p Psal. lxii. 4. 1 Psal. lxxviii. 36, 37. 
' We will magnify our tongue. ' Psal. xii. 3. 



TO THE CORINTHIANS. 49 

XVI. For Christ is theirs who are humble, and not who exalt them- 
selves over his flock. The sceptre of the Majesty of God, our Lord 
Jesus Christ, came not in the show of pride," and arrogance, though 
he could have done so, b but with humility, as the Holy Ghost had 
before spoken concerning him. For thus he saith, " Lord, who hath 
believed our report, and to whom is the arm of the Lord revealed ? 
For he shall grow up before him as a tender plant, and as a root out 
of a dry ground. He hath no form nor comeliness ; and, when we 
shall see him, there is no beauty that we should desire him. He is 
despised and rejected of men ; a man of sorrows, and acquainted with 
grief. And we hid as it were our faces from him : he was despised, 
and w T e esteemed him not. Surely he hath borne our griefs, and car- 
ried our sorrows: yet we did esteem him stricken, smitten of God, 
and afflicted. But he was wounded for our transgressions ; he was 
bruised for our iniquities ; the chastisement of our peace was upon 
him, and with his stripes we are healed. All we like sheep have gone 
astray ; we have turned every one to his own way, and the Lord hath 
laid on him the iniquity of us all. He was oppressed, and he was 
afflicted, yet he opened not his mouth : he is brought as a lamb to the 
slaughter ; and, as a sheep before her shearers is dumb, so he openeth 
not his mouth. He was taken from prison and from judgment; and 
who shall declare his generation ? For he w T as cut off out of the land 
of the living ; for the transgression of my people was he stricken. 
And he made his grave with the wicked, and w T ith the rich in his 
death ; because he had done no violence, neither was any deceit in 
his mouth. Yet it pleased the Lord to bruise him ; he hath put him 
to grief. When thou shalt make his soul an offering for sin, he shall 
see his seed, he shall prolong his days, and the pleasure of the Lord 
shall prosper in his hand. He shall see of the travail of his soul, and 
shall be satisfied; by his knowledge shall my righteous servant justify 
many: for he shall bear their iniqui'ies. Therefore will I divide him 
a portion with the great, and he shall divide the spoil with the strong; 
because he hath poured out his soul unto death : and he was numbered 
with the transgressors, and he bare the sin of many, and made inter- 
cession for the transgressors. 1 ' And again he himself saith, "I am a 
worm and no man, a reproach of men, and despised of the people. 
All they that see me laugh me to scorn ; they shoot out their lips ; 
they shake their head, saying, He trusted in the Lord that he would 
deliver him ; let him deliver him, seeing he delighted in him."* Ye 
see, beloved, what the pattern is that has been given to us. For, if 
the Lord thus humbled himself, what should we do who are brought 
by him e under the yoke of his grace ? 

• Boasting. b Kai™p domnevos, though he were powerful. c Isai. Mii. according to 

the Hebrew. d Psal. xxii. 6. c MS. 8? avrov. 

7 E 



50 st. Clement's first epistle 

XVII. Let us be followers of those who went about in goat-skins 
and sheep-skins, preaching the coming of Christ. Such were Elias, 
and Elisseus, and Ezekiel, the prophets. And let us add to these such 
others as have received the like testimony." Abraham has been greatly 
witnessed of; having been called the friend of God. And yet he stead- 
fastly beholding the glory of God, says with all humility, " I am dust 
and*ashes. ,,c Again of Job it is thus written, that "he was just and 
without blame, true, one that served God, and abstained from all 
evil." d Yet he, accusing himself, says, " No man is free from pollu- 
tion, no not though he should live but one day."" Moses was called 
faithful in all God's house ; and by his conduct the Lord punished 
Israel by stripes and plagues. / And even this man, though thus 
greatly honoured, spake not greatly of himself; but, when the oracle 
of God was delivered to him out of the bush, he said, " Who am I, 
that thou dost send me ? I am of a slender voice, and a slow tongue. " s 
And again he saith, " I am as the smoke of the pot." 71 

XVIII. And what shall we say of David, so highly testified of in 
the holy Scriptures, to whom God said, "I have found a man after 
my own heart, David the son of Jesse ; with my holy oil I have 
anointed him ?" l But yet he himself saith unto God : « Have mercy 
upon me, God, according to thy loving kindness ; according unto 
the multitude of thy tender mercies, blot out my transgressions. Wash 
me thoroughly from mine iniquity, and cleanse me from my sin. For 
I acknowledge my transgressions, and my sin is ever before me. 
Against thee, thee only, have I sinned, and done this evil in thy sight, 
that thou mightest be justified when thou speakest, and be clear when 
thou judgest. Behold I was shapen in iniquity, and in sin did my 
mother conceive me. Behold thou desirest truth in the inward parts, 
and in the hidden part thou shalt make me know wisdom. Purge me 
with hyssop, and I shall be clean ; wash me, and I shall be whiter 
than snow. Make me to hear joy and gladness, that the bones which 
thou hast broken may rejoice. Hide thy face from my sins, and blot 
out all mine iniquities. Create in me a clean heart, God ; and 
renew a right spirit within me. Cast me not away from thy presence, 
and take not thy Holy Spirit from me. Restore unto me the joy of 
thy salvation, and uphold me with thy free Spirit. Then will I teach 
transgressors thy ways, and sinners shall be converted unto thee. 
Deliver me from blood-guiltiness, God, thou God of my salvation, 
and my tongue shall sing aloud of thy righteousness. Lord, open 
thou my lips, and my mouth shall show forth thy praise. For thou 
desirest not sacrifice, else would I give it ; thou delightest not in 

a We say. b To these, those also that have been witnessed of. * Gen. xviii. 27. 
d Job i. 1. 'Job xiv. 4. /MS. e'Kpivev b Beds top 'Lrpa^A diardv jiaoTiywv. ^Exod. 

iii. 11. A Ibid. iv. 10. 'Psal. Ixxxix. 29. 



TO THE CORINTHIANS. 51 

burnt-offerings. The sacrifices of God are a broken spirit ; a broken 
and a contrite heart, God, thou wilt not despise."" 

XIX. Thus has the humility and godly fear" of these great and 
excellent men, recorded 1 * in the Scriptures, through obedience, made 
not only us, but also the generations before us better; even as 
many as have received his holy oracles with" fear and truth. Haring 
therefore so many and such great and glorious examples/ let us return 
to that peace which w T as the mark that from the beginning was set 
before us; 5 let us look up to the Father and Creator of the whole 
world, and let us hold fast to his glorious and exceeding gifts and 
benefits of peace. Let us consider and behold with the eyes" of our 
understanding 1 his long-suffering will; and think how gentle and 
patient he is towards his whole creation. 

XX. The heavens, moving by his appointment, are subject to him 
in peace. Day and night accomplish the courses that he has allotted 
unto them, not disturbing one another. The sun and moon, and all 
the several companies* and constellations of the stars, run the courses 1 
that he has appointed to them in concord, without departing in the 
least from them. The fruitful earth yields its food plentifully in due 
season, both to man and beast, and to all animals that are upon it, 
according to his will ; not disputing,'" nor altering any thing of what 
was ordered by him. So also the unfathomable and unsearchable 
floods of the deep are kept in by his command ;" and the conflux of 
the vast sea, being brought together by his order into its several col- 
lections, passes not the bounds that he has set to it : but as he ap- 
pointed it so it remains. 11 For he said, « Hitherto shalt thou come, 
and thy floods shall be broken within thee." The ocean, unpassable y£ 
to mankind, and the worlds that are beyond it, are governed by the 
same commands of their great Master. Spring and summer, autumn 
and winter, give place peaceably to each other. The several quarters 4 

of the winds fulfil their work r in their seasons without offending one 
another. The ever-flowing fountains, made both for pleasure and 
health, never fail to reach out their breasts to support the life of men. 
Even the smallest creatures live together s in peace and concord with 
each other. All these has the great Creator and Lord of all com- 
manded to observe peace and concord, being good to all, but especi- 
ally to us who flee to his mercy through our Lord Jesus Christ ; to 
whom be glory and majesty for ever and ever. Amen. 

XXI. Take heed, beloved, that his many blessings be not to us* to 

a Psal. li. to ver. 17, according to the Hebrew. b Fear -fulness. c So great and 
such kind of men. d Witnessed of, or celebrated. * In. f Deeds, or works. £ Let 
us return to the mark of peace given to us from the beginning. h See hun with our 
understanding. * Soul. * Choruses. * Bounds. m Doubting. A Vid. edit. 

Colomes. p. 53. ° Hollow, or depth. p Commanded, so it does. Stations, 

r Sei-vice. * Mix together. f All of us. 



52 st. clement^ first epistle 

condemnation — except we shall walk worthy of him, doing with one 
consent" what is good and pleasing in his sight. " The Spirit of the 
Lord is a candle, searching out the inward parts of the belly." b Let 
us, therefore, consider how near he is to us, and how that none of our 
thoughts, or reasonings, which we frame within ourselves, are hid from 
him. It is therefore just that we should not forsake our rank, by 
doing contrary to his will. Let us choose to offend a few foolish and 
inconsiderate men, lifted up, and glorying in their own pride/ rather 
than God. Let us reverence our Lord Jesus Christ, whose blood was- 
given for us ; let us honour those who are set over us ; let us respect 
the aged that are amongst us ; and let us instruct the younger men in 
the discipline and fear of the Lord. Our wives let us direct 6 to do 
that which is good. Let them show forth a lovely habit of purity in 
all their conversation, with a sincere affection / of meekness ; let the 
government s of their tongues be made manifest 7 ' by their silence ; let 
their charity be without respect of persons, alike towards all such as 
religiously fear God. Let their children be bred up in 1 the instruction 
of Christ ; and especially let them learn how great a power humility 
has with God — how much a pure and holy charity avails with him — - 
how excellent and great his fear is — and how it will save* all such as 
turn to him with holiness in a pure mind. For he is the searcher of 
the thoughts and counsels of the heart ; whose breath is in us, and 
when he pleases he can take it from us. 

XXII. But all these things must be confirmed by the faith l which 
is in Christ ; for so he himself bespeaks us by the Holy Ghost : — 
" Come, ye children, and hearken unto me, and I will teach you the 
fear of the Lord. What man is there that desireth life, and loveth to 
see good days? Keep thy tongue from evil, and thy lips that they 
speak no guile. Depart from evil and do good ; seek peace and 
ensue it. The eyes of the Lord are upon the righteous, and his ears 
are open unto their prayers. But the face of the Lord is against them 
that do evil, to cut off the remembrance of them from the earth. The 
righteous cried, and the Lord heard him, and delivered him out of all 
his troubles. Many are the troubles 7 " of the wicked; but they that 
trust in the Lord, mercy shall encompass them about." n 

XXIII. Our all-merciful and beneficent Father hath bowels of com- 
passion towards them that fear him, and kindly and lovingly bestows 
his graces upon all such as come to him with a simple mind. Where- 
fore let us not waver, neither let us have any doubt in our hearts of 
his excellent and glorious gifts. Let that be far from us which is 

° With concord. b Prov. xx. 27. c That nothing is hid to him of our thoughts or 
reasonings. d In the pride of their own speech or reason. * Correct, or amend, 

f Will, or counsel. t Moderation. h Let them manifest. «' Partaking of. * Sav- 
ing. l The faith confirms. m Scourges. n PsaL xxxiv. 11. ° Be double-minded. 



TO THE CORINTHIANS. 53 

written,' « Miserable are the double-minded, and those who are W 
doubtful in their hearts," who say, These things have we heard, 
and our fathers have told us these things. But 1 , behold, we are 
grown old, and none of them has happened unto us. ye fools ! 
consider the trees, take the vine for an example : first it sheds its 
leaves, then it buds ; after that it spreads its leaves, then it flowers ; 
then come the sour grapes, and after them follows the ripe fruit." Ye 
see how in a little time the fruit of the trees comes to maturity. Of a 
truth, yet a little while, and his will shall suddenly be accomplished. 
The Holy Scripture itself d bearing witness, " that he shall quickly 
come and not tarry, and that the Lord shall suddenly come to his 
temple, even the Holy One* whom ye look for." 

XXIV. Let us consider, beloved, how the Lord does continually 
show us, that there shall be a future resurrection, of which he has made 
our Lord Jesus Christ the first-fruits, raising him from the dead. Let 
us contemplate/ beloved, the resurrection, that is continually made ff 
before our eyes. Day and night manifest a resurrection to us. The 
night lies down, and the day arises ; again the day departs, and the 
night comes on. Let us behold the fruits of the earth: every one sees 
how the seed is sown : the sower goes forth, 71 and casts it upon the 
earth, and the seed which, when it is sown, fe]l upon the earth dry 
and naked, in time dissolves ; and from the dissolution the great power 
of the providence of the Lord raises it again, and of one seed many 
arise, and bring forth fruit. 

XXV. Let us consider that wonderful type 1 of the resurrection j 
which is seen in the eastern countries ; that is to say, in Arabia. There 
is a certain bird called a phoenix : of this there is never but one at a 
time, and that lives five hundred years ; and, when the time of its dis- 
solution draws near, that it must die, it makes itself a nest of frankin- 
cense, and myrrh, and other spices ; into v/hich, when its time is ful- 
filled, it enters and dies. But its flesh, putrefying, breeds a certain 
worm, which being nourished with the juice of the dead bird, 7 * brings 
forth feathers; and when it is grown to a perfect 1 state, it takes up the 
nest in which the bones of its parent m lie, and carries it from Arabia ! 
into Egypt, to a city called Heliopolis : and, flying in open day, in the 
sight of all men, lays it upon the altar of the sun, and so returns from 
whence it came. The priests then search into the records of the time ; 
and find that it returned precisely at the end of five hundred years. 

XXVI. And shall* we then think it to be any very great and strange 
thing for the Lord of all to raise up those that religiously serve him in 

a Let the writing be far from us. h James i. 8. c Compare yourselves unto a tree. 
d Ex MS. omitted by Junius. Hab. ii. 3. Mai. iii. 1. e "Ayys\og, Angel. f See. 
e Made every season. h Went forth; and so in the rest. * Sign. * Animal* 

1 Strong. m Progenitor. n Do. 

e2 



54 st. Clement's first epistle 

the assurance of a good faith, when even by a bird he shows us the 
greatness of his power to fulfil his promise ? For he says, in a certain 
place, " Thou shalt raise me up, and I shall confess unto thee." And 
again, « I laid me down, and slept, and awaked, because thou art with 
me." a And again, Job says, " Thou shalt raise up this flesh of mine 
that has suffered all these things."* 

XXVII. Having therefore this hope, let us hold fast c to him who is 
faithful in all his promises, and righteous in all his judgments, who has 
commanded us not to lie : how much more will he not himself lie ? 
For nothing is impossible with God but to lie. Let his faith then be 
stirred up again in us ; and let us consider that all things are nigh unto 
him. By the word of his power d he made all things, and by the same 
word e he is able [whenever he will] to destroy them. « Who shall 
say unto him, What doest thou ? or who shall resist the power of his 
strength ?' ?/ When and as he please he will do ff all things; and no- 
thing shall pass away of all that has been determined by him. All 
things are open before him ; nor can any thing be hid from his counsel. 
" The* heavens declare the glory of God ; and the firmament showeth 
his handy work. Day unto day uttereth speech, and night unto night 
showeth knowledge. There is no speech nor language where their 
voice is not heard." 1 

XXVIII. Seeing then all things are seen and heard by God, let us 
fear him, and let us lay aside our wicked works, which proceed from 
ill desires, that through his mercy we may be delivered* from the con- 
demnation 1 to come. For whither can any of us flee from his mighty 
hand ? or what world shall receive any of those who run away from 
him ? For thus saith the Scripture, in a certain place, " Whither shall 
I flee [from thy Spirit] or where shall I hide myself from thy presence ? 
If I ascend up into heaven, thou art there : if I shall go to the utmost 
parts of the earth, there is thy right hand : if I shall make my bed in 
the deep, thy Spirit is there."" 1 Whither then shall any one go, or 
whither shall he run, from him that comprehends all things ? 

XXIX. Let us therefore come to him with holiness of heart," lifting 
up chaste and undefiled hands unto him ; loving our gracious and 
merciful Father, who has made us to partake of his election. For so 
it is written, « When the Most High divided the nations, when he 
separated the sons of Adam, he set the bounds of the nations, accord- 
ing to the number of his angels : his people Jacob became the portion 
of the Lord, and Israel the lot of his inheritance." 1 ' And in another 
place he saith, "Behold, 9 the Lord taketh unto himself a nation out 

a Psal. iii. 5. b Job ix. 27. c Let our minds be fastened. d Majesty. e His 
word. /Wisdom xii. 12. e MS. Ijoffru. h If the, &c. *'Psal. xix. 1. 

* Covered. ' Judgment. m PsaL cxxxix. 7. *» Mind. ° Jl part. p Devi. 

xxxii. 8, 9. J So the LXX. 






TO THE CORINTHIANS. 55 

of the midst of the nations, as a man taketh the first fruits of his flour ; 
and the Most Holy shall come out of that nation."" 

XXX. Wherefore, we being the portion of the Holy One,* let us do 
all those things that pertain unto holiness; fleeing all evil-speaking 
against one another, all filthy and impure embraces, together with all 
drunkenness, youthful lusts, abominable concupiscences, detestable 
adultery, and execrable pride. " For God," saith he, « resisteth the 
proud, but giveth grace to the humble." Let us therefore hold fast 
to those to whom God has given his grace/ And let us put on con- 
cord : being humble, temperate, free from all whispering and detraction, 
and justified by our actions, 6 and not our words. For he saith, « Doth 
he that speaketh and heareth many things/ and that is of a ready 
tongue, suppose that he is righteous ? Blessed is he that is born of a 
woman, that liveth but a few days : use not therefore much speech." 5 
Let our praise be of God, not of ourselves ; for God hateth those that 
commend h themselves. Let the witness of our good actions be given 
to us of others, as was given to the holy men that went before us. 
Rashness, and arrogance, and confidence, belong to them who are 
accursed of God; but equity, and humility, and mildness, to such as 
are blessed by him. 

XXXI. Let us then lay hold of his blessing, and let us consider 
what are the ways by which we may attain unto it. 1 Let us look back 
upon" tho.se things that have happened from the beginning. For what 
was our father Abraham blessed ? Was it not because that, through 
faith, he wrought righteousness and truth ? Isaac, being fully per- 
suaded of what he knew was to come, cheerfully yielded himself up for 
a sacrifice. 1 Jacob with humility departed out of his own country, flee- 
ing from his brother, and went unto Laban, and served him : and so 
the sceptre of the twelve tribes of Israel was given unto him. 

XXXII. Now what the greatness of this gift was will plainly appear, 
if we shall take the pains distinctly to consider all the parts of it ; m for 
from him came the Priests and Levites, who all ministered at the altar 
of God ; from him came our Lord Jesus Christ, according to the flesh ; 
from him came the kings, and princes, and rulers in Judah : nor were 
the rest of his tribes" in any small glory; God having promised that 
« thy seed [says he] shall be as the stars of heaven." * They were all 
therefore greatly glorified/ not for their own sake, or for their own 
works, or for the righteousness that they themselves wrought, but 

a Deut. iv. 34. l Num. xxvii. e j a . - 1V . 6. 1 Pet. v. 3. d The grace of God 
has been given. ' Work. f He that speaketh many things shall also hear, &c. Job 
xxi. 2, 3, LXX. ? Be not much in words. h Are praised of. ' »' See what are the 
ways of his blessing. 6 Unroll. l With full persuasion, foreknowing what was to be, 
pleasingly became a sacrifice. m The gifts that were given by him were, he shall know 
whosoever will, one by one, carefully and distinctly consider them. n Sceptres : See Jun. 
Annot. °Gen, xxii. 17. p Glorified and magnified. 



56 st. Clement's first epistle 

through his will. And we also, being called by the same will in 
Christ Jesus, are not justified by ourselves, neither by our own wis- 
dom, or knowledge, or piety, or the w T orks which we have done in the 
holiness of our hearts : ° but by that faith by which God Almighty has 
justified all men from the beginning : to whom be glory for ever and 
ever. Amen. 

XXXIIL What shall we do, therefore, brethren? Shall w T e be 
slothful in well-doing, and lay aside our charity? God forbid that 
any such thing should be done by us! But rather let us hasten, with 
all earnestness and readiness of mind, to perfect every good work ; for 
even the Creator and Lord of all things himself rejoices in his own 
w T orks. By his almighty" power he fixed the heavens, and by his 
incomprehensible wisdom he adorned them : he also divided the earth 
from the water, with which it is encompassed ; and fixed it, as a secure 
tower, upon the foundation of his own will : he also, by his appoint- 
ment, commanded all the living creatures that are upon it to exist : so 
likewise the sea, and all the creatures that are in it, having first created 
them, he enclosed them therein by his pow r er. And above all, he with 
his holy and pure hands formed man — the most excellent, and, as to 
his understanding, truly the greatest of all earthly creatures — the cha- 
racter of his own image. For so God says, "Let us make man in 
our image, after our own likeness : so God created man, male and 
female created he them." c And, having thus finished all these things, 
he commended all that he had made, and blessed them ; and said, 
" Increase and multiply."' 1 We see how all righteous men have been 
adorned with good works ; wherefore even the Lord himself, having 
adorned himself with his works, rejoiced. Having therefore such an e 
example, let us without delay fulfil ^ his will, and with all our strength 
work the work of righteousness. 

XXXIV. The good workman with confidence receives the bread of 
his labour 5* but the sluggish and lazy cannot look him in the face that 
sets him on work. We must therefore be ready and forward in well- 
doing ; for from him are all things. And thus he foretells us, « Be- 
hold, the Lord cometh, and his reward is w T ith him, even before his 
face, to render to every one according to his work." 71 He warns us 
therefore beforehand, with all his heart, to this end, that we should not 
be slothful or negligent in w-ell-doing. 1 Let our boasting, therefore, 
and our confidence be in God; fe let us submit ourselves to his will. 
Let us consider the whole multitude of his angels, how ready they 
stand to minister unto his will ; as saith the Scripture, " Thousands of 
thousands stood before him, and ten thousand times ten thousand minis- 



In holiness of heart. b All-greatest. c Gen. xxvi. 27. d Gen.i. 28. e This. 
f Come to. s Work. h Isaiah xl. 10 ; lxii. 11. 'Every good work. k Him. 



TO THE CORINTHIANS. 57 

tered unto him." a " And they cried, saying, Holy, holy, holy, is the 
Lord of Sabaoth ! * The whole earth c is full of his glory !" Where- 
fore let us, also, being conscientiously gathered together in concord 
with one another, as it were with one mouth cry earnestly unto him, 
that he would make us partakers of his great and glorious promises. 
For he saith, " Eye hath not seen, nor ear heard, neither have entered 
into the heart of man, the things which God has prepared for them that 
wait for him."" 

XXXV. How blessed and w T onderful, beloved, are the gifts of God! 
— life in immortality — brightness in righteousness — truth in full assu- 
rance — faith in confidence — temperance in holiness ! And all this has 
God e subjected to our understandings: what, therefore, shall those 
things be which he has prepared for them that wait for him ? The 
Creator and Father of spirits/ the Most Holy, he only knows both the 
greatness s and beauty of them. Let us therefore strive with all ear- 
nestness, that we may be found in the number of those that wait for 
him; thai so w r e may receive the reward 71 w 7 hich he has promised. 
But how, beloved, shall we do this ? We must 1 fix our minds by faith 
towards God, and seek those things that are pleasing and acceptable 
unto him. We must act conformably" to his holy will, and follow the 
way of truth, casting off from us all unrighteousness and iniquity, to- 
gether with all covetousness, strife, evil manners, deceit, whispering, 
detractions, all hatred of God, pride and boasting, vain-glory and am- 
bition: for they that do these things are odious to God; and not only 
they that do them, but also " all such as approve of those that do 
them." 1 For thus saith the Scripture, "But unto the wicked God 
said, What hast thou to do to declare my statutes, or that thou shouldst 
take my covenant in thy mouth ; seeing thou hatest instruction, and 
castest my words behind thee ? W T hen thou sawest a thief, then thou 
consentedst with him, and hast been partaker with adulterers. Thou 
givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest 
and speakest against thy brother ; thou slanderest thine own mother's 
son. These things hast thou done, and I kept silence ; thou thoughtest 
that I was altogether such a one as thyself: but I will reprove thee, 
and set them in order before thine eyes. Now consider this, ye that 
forget God, lest I tear you in pieces, and there be none to deliver. 
Whoso ofFereth praise glorifieth me : and to him that disposeth his way 
aright will I show the salvation of God."" 1 

XXXVI. This is the way, beloved, in which we may find our Sa- 
viour," 1 even Jesus Christ, the high priest of all our offerings, the 

a Dan. vii. 10. fc Isa. vi. 3. e Every creature. d Isa. lxiv. 4. 1 Cor. ii, 9. 

e He. f Ages. s Quantity. h Gifts. i If we shall. * Perform those things 

that are agreeable. l Rom. i. 32. m Psal. 1. 16, &c, according to the Heb. " That 
which has the power to save us, 

8 



58 st. Clement's first epistle 

defender and helper of our weakness. By him we look up to the 
highest heavens, and behold as in a glass his spotless and most excel- 
lent visage. By him are the eyes of our hearts opened ; by him our 
foolish and darkened understanding rejoiceth to behold his wonderful 
light. By him would God have us to taste the knowledge of immor- 
tality, " who, being the brightness of his glory, is by so much greater 
; than the angels as he has by inheritance obtained a more excellent name 
1 than they." For so it is written, "Who maketh his angels spirits, 
and his ministers a flame of fire." c But to his Son thus saith the 
Lord, « Thou art my Son, to-day have I begotten thee." d " Ask of 
j me, and I will give thee the heathen for thine inheritance, and the 
utmost parts of the earth for thy possession." 6 And again he saith 
unto him, « Sit thou on my right hand, until I make thine enemies thy 
footstool.'^ But who are his enemies? Even the wicked, and such 
who oppose their own wills to the will of God. 

XXXVII. Let us therefore march s on, men and brethren, with all 
earnestness in his holy laws. Let us consider those who fight under 
our earthly governors ; how orderly, how readily, and with what exact 
obedience, they perform those things that are commanded them ! all 
are not generals," nor colonels, 1 nor captains,* nor inferior officers ; l but 
every one, in his respective rank, does what is commanded him by the 
king, and those who have the authority over him. They who are 
great cannot subsist without those that are little ; nor the little without 
the great. But there must be a mixture in all things ; and then there 
will be use and profit too. Let us, for example, take our body ; the 
head without the feet is nothing, neither the feet without the head ; m 
and even the smallest members of our body are yet both necessary and 
useful to the whole body. But all conspire together and are subject 
to one common use," namely, the preservation of the whole body. 

XXXVIII. Let therefore our whole body be saved in Jesus Christ : 
and let every one be subject to his neighbour, according to the order 
in which he is placed 1 ' by the gift of God. 2 Let not the strong man 
despise the weak; and let the weak see that he reverence the strong. 
Let the rich man distribute to the necessity of the poor ; and let the 
poor bless God that he has given unto him by whom his want may be 
supplied. Let the wise man show forth his wisdom, not in words, but 
in good works. Let him that is humble not bear witness to himself, 
but let him leave it to another to bear witness of him. Let him that is 
pure in the flesh not grow proud of it, knowing that it was from another 



a Heights of heaven. *Heb. i. 3, 4. « Psalm civ. 4. Heb. i. 7. d Heb. i. 5. 
c Comp. Psal. ii. 7, 8. /Heb. i. 13. Psal. ex. 1. e War. h Prefects. * Com- 
manders of a thousand. h Centurions. l Commanders of fifty, and so on. m 1 Cor. 
xii. 13. n Use one common subjection. °MS. To aw^a. v As also he has been 

placed. 9 His gift. 



TO THE CORINTHIANS. 59 

that he received 1 * the gift of continence. Let us consider, therefore, 
brethren, whereof 6 we are made — who, and what kind of men we 
came into the world, as it were -out of a sepulchre, and from utter 
darkness. He that made us, and formed us, brought us into his own 
world, having prevented c us with his benefits even before we were 
born. Wherefore, having received all these things from him, we 
ought, in every thing, to give thanks unto him ; to whom be glory for 
ever and ever. Amen. 

XXXIX. Foolish and unwise men, w r ho have neither prudence nor 
learning/ may mock and deride us, being willing to set up themselves 
in their own conceits. "But" what can a mortal man do ? Or what 
strength is there in him that is made out of the dust ?" For it is written, 
« There was no shape before mine eyes ; only I heard a sound f and a 
voice. For what? Shall man be pure before the Lord? Shall he be 
blameless in his works ? Behold, he trusteth not in his servants ; and 
his angels he charged with folly. Yea, the heaven is not clean in his 
sight ; how much less they that dwell in houses of clay, of which also we 
ourselves were made ! He smote them as a moth ; and from morning 
even unto the evening they endure not. Because they w T ere not able to 
help themselves they perished : He breathed upon them, and they died, 
because they had no wisdom." — " Call now,= if there be any that will 
answer thee ; and to which of the angels wilt thou look ? For wrath 
killeth the foolish man, and envy slayeth him that is in error. I have 
seen the foolish taking root ; but lo ! their habitation was presently con- 
sumed. Their children were far from safety; they perished' 1 at the 
gates of those who were lesser than themselves ; and there was no 
man to help * them. For what was prepared for them the righteous 
did eat:" and they shall not be delivered from evil." 

XL. Seeing then these things are manifest unto us, it will behove 
us to take care that, looking into the depths of the divine knowledge, 
w r e do all things in order whatsoever our Lord has commanded us to 
do ; and particularly, that we perform our offerings and service to 
God, at their appointed seasons ; for these he has commanded to be 
done, not rashly l and disorderly, but at certain determinate times and 
hours, and therefore he has ordained, by his supreme will and au- 
thority, both where, and by what persons, they are to be performed, 
— that so, all things being piously done unto all well-pleasing, they 
may be acceptable unto him." 1 They therefore who make their offer- 
ings at the appointed seasons are happy and accepted ; because that, 
obeying the commandments of the Lord, they are free from sin. » And 

a Another that gave him. h Of what matter. c Prepared for us. d And im- 
prudent and without instruction. e For. f An air, Job iv. 16, &c. ; xv. 15; iv. 19. 
eJobv. l,&c. h Were crushed upon. * Deliver. h Ate. l By chance. m To 
his vrill. 



< 



60 st. Clement's first epistle 

the same care must be had of the persons that minister unto him:"* 
for the chief priest has his proper services ; and to the priests their 
proper place is appointed ; and to the Levites appertain their proper 
ministers ; and the layman is confined within the bounds of what is 
commanded to laymen. 

XLI. Let every one of you therefore, brethren, bless God in his 
proper station, with a good conscience, 6 and with all gravity, not ex- 
ceeding the rule of his service that is appointed to him. The daily 
sacrifices are not offered everywhere, nor the peace-offerings, nor the 
sacrifices appointed for sins and transgressions, but only at Jerusalem : 
nor in any place there, but only at the altar before the temple ; that 
which is offered being first diligently examined by the high priest and 
the other ministers we before mentioned. They therefore who do any 
thing which is not agreeable to his will are punished with death. Con- 
sider, brethren, that by how much the better knowledge God has 
vouchsafed unto us, by so much the greater danger are we exposed to. 

XLII. The apostles have preached to us from our Lord Jesus 
Christ ; Jesus Christ from God. Christ therefore was sent by God, 
the apostles by Christ : so both were orderly sent/ according to the will 
of God. e For having received their command, and being thoroughly 
assured by the resurrection of our Lord Jesus Christ, and convinced 
by the word of God, with the fulness f of the Holy Spirit, they went 
abroad, publishing that the kingdom of God was at hand. And thus, 
preaching through countries and cities, they appointed the first fruits 
of their conversions s to be bishops and ministers over such as should 
afterwards believe, having first proved them by the Spirit. Nor was 
this any new thing, seeing that long before it was written concerning 
bishops and deacons. For thus saith the Scripture, in a certain place,' 1 
"I will appoint their overseers l in righteousness, and their ministers 
in faith." 

XLIII. And what wonder if they, to whom such a work w r as com- 
mitted by God in Christ, established such officers as w r e before men- 
tioned, when even that blessed and faithful servant in all his house, 
Moses, set* down in the Holy Scriptures all things that were com- 
manded him? Whom also all the rest of the prophets followed, bear- 
ing witness with one consent to those things that were appointed by 
him : for he, perceiving an emulation to arise l among the tribes con- 
cerning the priesthood, and that there w T as a strife about it, which of 
them should be adorned with that glorious name, commanded their 
twelve captains to bring him twelve rods ; m every tribe being written 
upon its rod, according to its name. And he took them and bound 

° See Coteler. in loc. b Being in a good conscience. c Ye see. d Done. 

e 1 Thess. i. 5. / With the full assurance. S Vid. Coteler. in loc. >'Isa. Ix. 17. 
» Bishops, deacons. h Signified. l An emulation happening. m Numb. xvii. 



TO THE CORINTHIANS. 61 

them together, and sealed them with the seals of the twelve princes of 
the tribes ; and laid them up in the tabernacle of witness, upon the 
table of God. And, when he had shut the door of the tabernacle, he 
sealed up the keys of it in like manner as he had done the rods ; a and 
said unto them, Men and brethren, whichsoever tribe shall have its 
rod blossom, that tribe has God chosen to perform the office of a 
priest, and to minister h unto him in holy things. And, when the 
morning w T as come, he called together all Israel, six hundred thou- 
sand men, and showed to their princes the seals, and opened the 
tabernacle of witness, and brought forth the rods. And the rod of 
Aaron was found not only to have blossomed, but also to have fruit 
upon it. What think you, beloved ? did not Moses before know what 
should happen ? c Yes, verily ; but, to the end there might be no divi- 
sion nor tumult in Israel, he did in this manner, that the name of the 
true and only God might be glorified : to him be honour for ever and 
ever. Amen. 

XLIV. So likewise our apostles knew, by our Lord Jesus Christ, 
that there should contentions arise upon account of the ministry/ And 
therefore, having a perfect foreknowledge of this, they appointed per- 
sons, as we have before said, and then gave direction, how, when 
they should die, other chosen and approved men should succeed in 
their ministry/ Wherefore we cannot think that those may justly be 
thrown out of their ministry who were either appointed by them, or 
afterwards chosen by other eminent men, with the consent of the whole 
church, and who with all lowliness and innocency ministered to the 
flock of Christ, in peace and without self-interest, and were for a long 
time commended by all. For it would be no small sin in us, should 
we cast off those from their ministry -^ w T ho holily, and without blame, 
fulfil the duties e of it. Blessed are those priests who, having finished 
their course before these times, have obtained a fruitful and perfect 
dissolution, for they have no fear lest any one should turn them out of 
the place w r hich is now appointed for them. But we see how you 
have put out some w T ho lived reputably among you from the ministry, 
which by their innocence they had adorned. 

XLV. Ye are contentious, brethren, and zealous for things that 
pertain not unto salvation. Look into the Holy Scriptures, which are 
the true words of the Holy Ghost. Ye know that there is nothing un- 
just or counterfeit written in them. There you shall not find that 
righteous men were ever cast off by such as were good themselves. 

a And the rods. b To exercise the office of the priesthood, and to minister, &o 

c That this should be so. d About the name of the bishopric. e Left a list of other 
chosen and approved persons, who should succeed them in their ministry. — See Dr. Arden's 
Disc, upon this passage, and Dr. Hammond's Power of the Keys, c. ill. p. 413. 
f Bishopric. s Offer the gifts. 

F 



62 st. Clement's first epistle 

They" were persecuted, it is true, but it was by the wicked and un* 
just : they were cast into prison, but they were cast in by those that 
were unholy : they were stoned, but it was by transgressors : they 
were killed, but by accursed men, and such as had taken up an unjust 
envy against them. And all these things b they underwent gloriously. 
For what shall we say, brethren ? Was Daniel cast into the den c of 
lions by men fearing God ? Ananias, Azarias, and Misael, were they 
cast into d the fiery furnace « by men professing the excellent and 
glorious worship f of the Most High? God forbid ! What kind of 
persons then were they that did these things? They were men 
abominable, full of all wickedness, who were incensed to so great a 
degree as to bring those into sufferings who with a holy and unblam- 
able purpose of mind worshipped God ; not knowing that the Most 
High is the protector and defender of all such as with a pure con^ 
science s serve his holy name : to whom be glory for ever and ever. 
Amen. But they who with a fall persuasion have endured these 
things are made partakers of* glory and honour; and are exalted 1 
and lifted up by God, in their memorial throughout all ages. Amen. 
XLVI. Wherefore it will behove us also, brethren, to follow * such 
examples as these ; for it is written, « Hold fast to such as are holy ; 
for they that do so shall be sanctified." And again in another place 
he saith, 1 "With the pure thou shalt be pure, [ m and with the elect 
thou shalt be elect,] but with the perverse man thou shalt be per- 
verse."" 1 Let us therefore join ourselves to the innocent and right- 
eous ; for such are the elect of God. Wherefore are there strifes, and 
anger, and divisions, and schisms, and wars, among us ? Have we 
not all one God and one Christ ? ° Is not one Spirit of grace poured 
out among us all ? v Have we not one calling in Christ ? Why then 
do we rend and tear in pieces the members of Christ, and raise sedi- 
tions against our own body : and are come to such a height of madness 

\/ as to forget that we were "members one of another?" 9 Remember 
the words of our Lord Jesus, how he said/ " Woe to that man [by 

\v> whom offences come ! s ] It were better for him that he had never 
been born, than that he should have offended one of my elect. It 
were better for him that a millstone should be tied about his neck, and 
he should be cast into the sea, than that he should offend one of my 
little ones." Your schism has perverted many, has discouraged many ; 
it has caused diffidence in many, and grief in us all. And yet your 
sedition continues still. 



* Just men. h Suffering these things they underwent them gloriously. c Dan. vi. 1 6. 
d Shut into. £ Dan. iii. 20. / Worshipping the worship. s Full of virtue. 

h Have inherited. * Have been exalted. h To cleave to. z Psal. xvii. 2. m Omit- 
ted by Junius, and now restored from the MS. n Turn aside. ° Eph. iv. 4. 
p 1 Cor. xii. « Rom. xii. 5. r For he said. 'Luke xvii. 



TO THE CORINTHIANS. 63 

XLVII. Take the epistle of the blessed Paul the apostle into your V 
hands. What was it that he wrote to you at the first preaching of the 
gospel among you?" Verily he did by the Spirit admonish you b 
concerning himself, and Cephas, and Apollos, because that even then 
ye had begun to fall into parties and factions among yourselves. 
Nevertheless your partiality then led you into a much less sin, foras- 
much as ye placed d your affections upon apostles, men of eminent* 
reputation in the church ; and upon another who was greatly tried and 
approved of by them. But consider, we pray you, who were they 
that have now led you astray, and lessened the reputation-^ of that 
brotherly love that was so eminent s among you? It is a shame, my 
beloved, yea a very great shame, and unworthy of your Christian pro- 
fession, 71 to hear that the most firm and ancient church 1 of the Corin- 
thians should, by one or two persons, be led into a sedition against 
its priests. And this report is come not only to us, but to those also 
that differ from us ; insomuch that the name of the Lord is blasphemed 
through your folly, and even ye yourselves are brought into danger 
by it. 

XL VIII. Let us, therefore, with all haste, put. an end to k this sedi- 
tion ; and let us fall down before the Lord, and beseech him with 
tears that he would be favourably reconciled' to us, and restore us 
again to a seemly" 1 and holy course of brotherly love. For this is the 
gate of righteousness, opening unto life : as it is written, " Open unto 
me the gates of righteousness ; I will go in unto them, and will praise 
the Lord. This is the gate of the Lord ; the righteous shall enter into 
it." n Although therefore many gates are opened, yet this gate of 
righteousness is that gate in Christ at which blessed are all they that 
enter in, and direct their way in holiness and righteousness, doing all 
things without disorder. Let a man be faithful ; let him be powerful 
in the utterance of knowledge ; let him be wise in making an exact 
judgment of words ; let him be pure in all his actions: but still by 
how much the more he seems to be above ° others by reason of these 
things, by so much the more will it behove him to be humble-minded, 
and to seek what is profitable to all men and not his own advantage. 

XLIX. He that has the love that is in Christ, let him keep the com- 
mandments of Christ. For who is able to express the obligation 1 ' of 
the love of God ? What man is sufficient to declare as is fitting the 
excellency of its beauty ? The height to which charity leads is inex- 
pressible. Charity unites 2 us to God : charity » covers the multitude 

a See Mr. Dodwell's Add. ad Pearson. Chronol. p. 223. Dr. Grabe's Spicileg. torn. 1. 
p. 256. b Spiritually send to you. 1 Cor. i. 12. c Inclinations [for one above 
another.] d Inclined. e Witnessed of. /Gravity. s So much spoken of. 

h Institution. 'See Mr. Dodwell, 1. c. p. 222. k Take away. l Becoming favour- 
able. m Grave; venerable. n Psal. cxviii. 19, 20. "Greater. p Bond. 
« Glues. 



64 st. Clement's first epistle. 

v / of sins:"* charity "endures all things," 6 is long-suffering in all 
things. There is nothing base and sordid in charity : charity lifts not 
itself up above other ; admits of no divisions ; is not seditious, but 
does all things in peace and concord. By charity were all the elect 
of God made perfect : without it nothing is pleasing and acceptable in 
the sight of God. Through charity did the Lord join us c unto him- 
self; whilst, for the love that he bore towards us, our Lord Jesus 
Christ gave his own blood for us, by the will of God — his flesh for 
our flesh, his soul for our souls. 

L. Ye see, beloved, how great and wonderful a thing charity is, 
and how that no expressions are sufficient to declare its perfection. 
But who is fit to be found in it ? Even such only as God shall vouch- 
safe to make so. Let us, therefore, pray to him, and beseech him that 
we may be worthy of it ; that so we may live in charity, being un- 
blamable, without human propensities, without respect of persons. 
All the ages of the world, from Adam even unto this day, are passed 
away ; but they who have been made perfect in love have, by the 
grace of God, obtained a place among the righteous, and shall be 
made manifest in the judgment d of the kingdom of Christ. For it is 
written, « Enter into thy chambers for a little space, till my anger and 
indignation shall pass away: and I will remember the good day, and 
will raise you up out of your graves." 6 Happy then shall we be/ 
beloved, if we shall have fulfilled the commandments of God, in the 
unity of love : that so, through love, our sins may be forgiven us. 
For so it is written, " Blessed are they whose iniquities are forgiven, 
and whose sins are covered. Blessed is the man to whom the Lord 
imputeth no sin, and in whose mouth there is no guile." s Now this 
blessing is fulfilled in those who are chosen by God, through Jesus 
Christ our Lord ; to whom be glory for ever and ever. Amen. 

LI. Let us, therefore, as many as have transgressed by any of the 
suggestions 71 of the adversary, beg God's forgiveness. And, as for 
those who have been the heads 1 of the sedition and faction among you, 
let them* look to the common end of our hope. For as many as are 
endued with 1 fear and charity would rather they themselves should fall 
into trials than their neighbours, and choose to be themselves con- 
demned rather than that the good and just charity delivered to us 
should suffer. For it is seemly for a man to confess wherein he has 
transgressed, and not" 1 to harden his heart, as the hearts of those were 
hardened who raised up sedition against Moses the servant of God ; 
whose punishment was manifest unto all men, for they went down 
alive n into the grave, death swallowed them up. Pharaoh and his 

1 Pet. iv. 8. b 1 Cor. xiii. 7, &c. e Take us up. d Animadversion or visitation. 
e Isa. xxvi. 20. f Are we. e Psal. xxxii. h See Junius in loc. * Chief leaders. 
k They ought. l Walk according to ; live in. m Rather than. n Numb. xvi. ° Exod. iv. 



TO THE CORINTHIANS. 65 

host, and all the rulers of Egypt, their chariots also, and their horse- 
men, were for no other cause drowned in the bottom of the Red Sea, and 
perished ; but because they hardened their foolish hearts, after so many 
signs done in the land of Egypt, by Moses the servant of God. 

LII. Beloved, God is not indigent of any thing ; nor does he de- 
mand any thing of us, but that we should confess our sins unto him. 
For so says the holy" David, "I will confess unto the Lord, and it 
shall please him better than a young bullock that hath horns and 
hoofs."" "Let the poor see it and be glad." And again he saith, 
" Offer unto God the sacrifice of praise, and pay thy vows unto the 
Most Highest. And call upon me in the day of trouble, and I will 
deliver thee, and thou shalt glorify me." c " The sacrifice of God is 
a broken spirit." d 

LIII. Ye know, beloved, ye know full well, the Holy Scriptures, 
and have thoroughly searched into the oracles of God. Call them, 
therefore, to your remembrance ; for when Moses went up into the 
mount, and tarried there forty days and forty nights in fasting and hu- 
miliation, God said unto him, " Arise, Moses, 6 get thee down quickly 
from hence ; for thy people whom thou broughtedst out of the land of 
Egypt have committed wickedr ess ; they have soon transgressed the 
way that I commanded them, and have made to themselves graven 
images. And the Lord said unto him, I have spoken unto thee seve- 
ral times/ saying, I have seen this people, and behold it is a stiff- 
necked people ; let me therefore destroy them, and put out their names 
from under heaven : and I will make unto thee a great and a wonder- 
ful nation, that shall be much larger" than this. But Moses said, Not 
so, Lord : forgive now this people their sin ; or, if thou wilt not, blot 
me also out of the book of the living." admirable charity! in- 
superable perfection ! The servant speaks freely to his Lord : he 
beseeches him either to forgive the people, or to destroy" him together 
with them. 

LIV. Who is there among you that is generous ? who that is com- 
passionate ? who that has any charity ? Let him say, if this sedition, 
this contention, and these schisms, be upon my account, I am ready 
to depart, to go away whithersoever ye please, and do whatsoever ye* 
shall command me : only let the flock of Christ be in peace with the 
elders that are set over it. He that shall do this shall get to himself a 
very great honour in the Lord ; and there is no place but what" will 
be ready to receive him : for " the earth is the Lord's, and the fulness 
thereof." l These things they who have their conversation towards God, 
not to be repented of, both have done and will always be ready to do. 

a Chosen. ft Psal. lxix. 31. c Psal. 1. 14. d Psal. li. 17. <Exod. xxxii. 

Deut. ix. / Once and twice. s More, grca cr. h Blot out. * The multitude. 

* Every place. * Psal. xxiv. 

9 f2 



66 st. Clement's first epistle 

LV. Nay, and even the Gentiles themselves have given us examples 
of this kind : a for we read how many kings and princes, in times of 
pestilence, being- warned by their oracles, have given up themselves 
unto death, that by their own blood they might deliver their country* 
from destruction. Others have forsaken their cities, that so they 
might put an end to the seditions of them. We know how many, 
among ourselves, have given up themselves unto bonds, that thereby 
they might free others from them : others have sold themselves into 
bondage, that they' 2 might feed their brethren with the price of them- 
selves: and even many women, being strengthened by the grace of 
God, have done many glorious and manly things on such occasions. 
The blessed Judith, 6 when her city was besieged, desired the elders 
that they would suffer her to go into the camp of their enemies/ and 
she went out, exposing herself to danger, for the love she bare to her 
country and her people that were besieged ; and the Lord delivered 
Holofernes into the hands of a woman. Nor did Esther, 5 being per- 
fect in faith, expose herself to any less hazard, for the delivery of the 
twelve tribes of Israel in danger of being destroyed ; for by fasting and 
humbling herself, she entreated the great Maker of all things, the God 
of spirits, so that 71 beholding the humility of her soul, he delivered the 
people for whose sake she was in peril. 

LVI. Wherefore let us also pray for such as are fallen into sin : l 
that, being endued with humility and moderation, they may submit, 
not unto us, but to the will of God. For by this means they shall ob- 
tain* a fruitful and perfect remembrance, with mercy, both in our 
prayers to God, and in our mention of them before his saints. 1 Let us 
receive correction, at which no man ought to repine. Beloved, the 
reproof and the correction which we exercise towards one another is 
good, and exceedingly profitable ; for it unites us the more closely to 
the will of God. For so says the Holy Scripture, " the Lord corrected 
me, but he did not deliver me over unto death."" 1 "For whom the 
Lord loveth he chasteneth, and scourgeth every son whom he re- 
eeiveth."" "The righteous," saith he, "shall instruct me in mercy, 
and reprove me; but let not oil of sinners make fat my head." 
And again he saith, " Happy is the man whom God correcteth ; there* 
fore despise not thou the chastening of the Almighty. For he maketh 
sore and bindeth up ; he woundeth and his hands make whole. He 
shall deliver thee in six troubles ; yea, in seven there shall no evil 
touch thee. In famine he shall redeem thee from death ; and in war 
from the power of the sword. Thou shalt be hid from the scourge of 



° But that we may bring the example of heathens. b Citizens. c Many. d Others. 
'Judith viii. ix, x. xiii. f The strangers. s Esther vii. viii. h Ages ; who. 

» Viz. That of schism. * There shall be to them. l i. e. Our fellow-christians. 

m Psal. cxviii. 18. » Prov. iii. 12. ■ Psal. cxli. 5. 



TO THE CORINTHIANS. 67 

the tongue ; neither shalt thou be afraid of destruction when it cometh. 
Thou shalt laugh at the wicked and sinners ; neither shalt thou be 
afraid of the beasts of the earth. The wild beasts shall be at peace 
with thee : then shalt thou know that thy house shall be in peace ; and 
the habitation of thy tabernacle shall not err. Thou shalt know also 
that thy seed shall be great, and thy offspring as the grass of the earth. 
Thou shalt come to thy grave as the ripe corn that is taken in due time, 
like as a shock of corn cometh in in its season." Ye see, beloved, 
how there shall be a defence to those that are corrected of the Lord ; 
for, being a good instructor, he is willing to admonish us by his holy 
discipline. 

LVII. Do ye, therefore, who laid the first foundation of this sedi- 
tion, submit yourselves unto your priests ; b and be instructed unto 
repentance, bending the knees of your hearts. Learn to be subject, 
laying aside all proud and arrogant boasting of your tongues ; for it is 
better for you to be found little, and approved in the sheepfold of 
Christ, than to seem to yourselves better than others, and be cast out 
of his fold/ For thus speaks the excellent and all- virtuous Wisdom, 
<< Behold, I will pour out the word of my spirit upon you ; I will 
make known my speech unto you. Because I called, and ye would 
not hear, — I stretched out my words, and ye regarded not ; but ye 
have set at naught all my counsel, and would none of my reproof, — I 
will also laugh at your calamity, and mock when your fear cometh. 
When your fear cometh as desolation, and your destruction as a whirl- 
wind, when distress and anguish cometh upon you, then ye shall call 
upon me, but I will not hear you. The wicked shall seek me, but 
they shall not find me ; for that they hated knowledge, and did not 
seek the fear of the Lord. They would not hearken unto my counsel; 
they despised all my reproof: therefore shall they eat of the fruit of 
their own ways, and be filled with their own w T ickedness." e 



LVIII. Now God, the inspector of all things, the Father^ of spirits, 
and the Lord of all flesh— who hath chosen our Lord Jesus Christ, 
and us by him to be his peculiar people — grant to every soul of man 
that calleth upon his glorious and holy name, faith, fear, peace, long 
suffering, patience, temperance, holiness, and sobriety, unto all well- 
pleasing in his sight ; ^ through our high priest and protector Jesus 
Christ, by whom be glory, and majesty, and power, and honour, unto 
Him, now and for evermore. Amen. 



8 Job v. 17, &c. b Elders. e Sce Junius in loc. d See Coteler. in loc. 

« Prov. i. 23, &c. /Master. s To his name. 



68 st. Clement's first epistle. 

LIX. The messengers whom we have sent unto you — Claudius 
Ephebus, and Valerius Bito, with Fortunatus — send back to us again.? 
with all speed, in peace and with joy, that they may the sooner ac- 
quaint us with your peace and concord, so much prayed for and de- 
sired by us, and that we may rejoice in your good order. 

LX. The grace of our Lord Jesus Christ be with you, and with all 
that are anywhere called by God through him, to whom be honour, 
and glory, and might, and majesty, and eternal dominion, by Christ 
Jesus, from everlasting to everlasting. Amen. 

* Him. 



PRELIMINARY DISCOURSE 



EPISTLE OF ST. POLYCAKP TO THE PHILIPPIANS. 

Of the time when St. Polycarp wrote this Epistle — The reason of its being placed before 
the Epistles of Ignatius — That St. Poly carp wrote several other pieces — yet nothing 
of his now remaining but only this Epistle — Whether this Epistle has been interpo- 
lated as those of Ignatius were — The latter part of it vindicated against the exceptions 
of Mons. Daillc, and some others — Of the translation of it into our own language by 
Dr. Cave — and of the present edition of it. 

1. The next piece that follows in the present collection is the epistle 
of St. Polycarp to the Philippians, in placing of which I have followed 
the example, not so much of our most reverend archbishop Usher/ as 
of St. Polycarp himself: though, in the order of time, the epistles of 
Ignatius ought to have had the precedence, St. Polycarp not writing 
this letter to the Philippians till about, or a little after, the time that 
glorious martyr suffered for the faith of Christ ; as from several pas- 
sages in the epistle itself may plainly be made to appear. 

2. For, first, having in his ninth chapter exhorted the Philippians 
to " obey the words of righteousness, and to exercise all patience," 
after the examples of those holy men whom they had seen among 
them, he particularly instances Ignatius 6 as one of them. Now the 
Acts of the martyrdom of that holy bishop tell us, that the time when 
they beheld his "patience set forth before their eyes" was when he 
passed by them in chains to Rome, in order to his being cast to the 
wild beasts, according to the sentence pronounced upon him by the 
emperor Trajan : c by consequence that this epistle must have been 
written some time after his condemnation, 

3. But St. Polycarp goes yet farther, and in the next words sup- 
poses that Ignatius might have been dead at the time that he wrote to 
them. For, enforcing his exhortation to them to follow the examples 
of Ignatius, and the rest of those excellent men whom he there names, 
he subjoins, — "Being confident of this, that all these have not run in 
vain, but in faith and righteousness, and are gone to the place that was 
due to them from the Lord, with whom also they suffered ; for they 
loved not this present world, but him who died and was raised again 
by God for us." In which words he evidently implies that Ignatius 
too, as well as the rest of those whom he there mentions, was by this 
time gone to the "place that was due to him from the Lord, upon the 

a Edit. Polycarp. et Ignat Oxon. Annot. 1644. ^Epist. of Polycarp, num. ix. 
c Mart, of Ignat num. x. 

69 



70 PRELIMINARY DISCOURSE 

account of his sufferings ;" and by consequence had finished his mar- 
tyrdom. 

4. It was, then, about the time of Ignatius's death that St. Polycarp 
wrote this epistle to the Philippians. And yet that if this holy man 
had suffered, it was but a very little time that he had done so, as is 
clear from another passage of the same epistle," where he desires the 
Philippians to send him word " what they had heard with any certainty 
concerning Ignatius, and those that went to Rome with him." From 
whence it appears that, though he supposed that Ignatius by that time 
might have suffered, yet he had not received any certain account of it, 
but was still to learn the manner and circumstances of his passion. 

5. Now this will lead us to a yet more exact conjecture of the time 
of St. Polycarp's writing the following epistle, viz. that it must have 
been just about the time of St. Ignatius's death : it being no way pro- 
bable that, had Ignatius been any long time dead, so great a bishop, 
and so dear a friend of his as St. Polycarp was, should have been still 
to learn the certainty of it. 

6. And this may serve, by the way, not only to fix the time when 
this epistle was written, namely, at the end of the year of our Lord 
116, or in the beginning of 117 ; but also to show how groundless the 
exception of those men * is against the authority of it, who pretend to 
find out a contradiction between the two passages I have now men- 
tioned, and would from thence infer either the utter falseness of this 
witole epistle, or at least conclude that this latter part of it is none of 
Polycarp's, but added by some later hand, to give the greater credit 
to the epistles of St. Ignatius, which they are resolved by all means to 
reject as none of his. For, indeed, were not men willing to be con- 
tentious, where is the contradiction they so much boast of between the 
two places I have before alleged ? Is it that in the former of them he 
sets before them the sufferings of St. Ignatius, and exhorts them to 
follow the example of his patience ? But it is evident the sufferings 
he there speaks of were those which the Philippians had seen in him — 
the weight of his chains, — the hardships of his journey, — the rudeness 
of the soldiers that guarded him, and of which the blessed martyr 
himself complains, in one of his epistles ; c and, to add no more, the 
expectation of that cruel death he was suddenly to undergo. 

7. But I suppose the contradiction lies in what follows, that in one 
place d he speaks of him as if he had already suffered ; and yet, in the 
other, desires the Philippians to send him word what they had heard 
of it. Now what is there in all this that does not very well agree to- 
gether? St. Polycarp, either by the computation of the arrival of 

a Epist. of Polycarp, num. xiv. * Daillams in Pseudepigr. cap. xxxii. p. 428. Lar- 
roque Observat. in Pearson, p. 69. 'Ignat. Epist. to the Romans, cap. v. d Vid. 
Daillseum et Larroque, loc. cit. 



ON ST. POLYCARP's EPISTLE. 71 

Ignatius at Rome, or by the consideration of the solemn festival that 
was wont at that time to be held there, and at which it was usual to 
exhibit such kind of spectacles to the people, — or it may be, lastly, 
from the accounts which he had received of this holy martyr from some 
of those that were with him, did suppose, nay if you will, did not 
doubt, but that Ignatius was dead when he wrote his epistle to the 
Philippians. Yet, having not hitherto received any certain account of 
it, and not being absolutely sure whether he had suffered or not, — or, 
if he had, how he had been treated by his enemies, and how he had 
behaved himself in his last encounter with the beasts, — desires the 
Philippians, who were much nearer to Rome than he was, and might, 
therefore, very probably have heard much later from thence than he 
had done, to send him a certain account of what they knew as to this 
matter. What is there in all this, I do not say that looks like a con- 
tradiction, but that is not very natural, and particularly most becoming 
the love and friendship of the blessed Polycarp towards him concern- 
ing whom he so diligently inquired ? I am sure Photius," who had 
not only read this epistle, but transcribed this last passage out of it, 
though a severe critic as any that have ever perused it since, saw no 
contradiction in it to any thing that went before ; for, if he had, he 
was not of a humour to have let it pass without making some reflection 
or other upon it. 

8. Let me add yet more, that neither could those see the contradic- 
tion here pretended, w T ho, in our present times, would have been as 
forward as any to have made use of it to the disadvantage of this epis- 
tle, had they had but the least grounds so to do. I shall instance only 
in two : — the first, the late learned divine of Leyden, Monsieur le 
Moyne ; * who, though he judged the passage relating to St. Ignatius's 
epistles w r hich was wanting in his manuscript to be abrupt, and would 
from thence argue against the authority of it, yet has he made no re- 
flection on the words immediately following, in which those others will 
have the contradiction to lie. 

9. The other that I shall mention, in opposition to this pretence, is a 
yet later writer, Ernestus Tentzelius ; c who, though no great friend to 
this epistle, which he supposes to have been corrupted, no less than 
those of Ignatius were in the ancient editions of them, yet utterly re- 
fuses to comply with this objection, as not apprehending that there w T as 
the least ground for it. 

10. But, to return from this digression, in answer to the exceptions 
of two of the most learned adversaries of this epistle against the credit 
of it, though, as I have now shown, St. Polycarp wrote not to the 
Philippians till after the death of St. Ignatius, and consequently this 

a Photius Bibl. tmem. cxxvi. p. 305. b Proleg. ad Var. Sacr. in Polycarp. 

c Exercit Select, exerc. iv. num. xlii. p. 157. 



72 PRELIMINARY DISCOURSE 

epistle, in order of time, ought to have been placed after those which 
the other wrote immediately before it, — yet was it fit to give this the 
precedency in the following collection, both as containing a most pro- 
per introduction to the epistles of Ignatius, and as having, in all pro- 
bability, been first sent, in the same order, by St. Polycarp to the 
Philippians. 

11. For thus we find that holy man speaking to them in the close 
of his letter : ° " The epistles of Ignatius, which he wrote unto us, to- 
gether with what others of his have come to our hands, we have sent 
unto you according to your order; which are subjoined to this epistle." 
So both Eusebius*' transcribed it out of the original Greek, and so w T e 
find it in our ancient Latin version, which is all that remains of that 
part of this epistle. From whence our learned archbishop Usher," 
with great reason, concludes that St. Polycarp caused the copies of St. 
Ignatius's epistles to be immediately added at the end of his own, and 
sent them to the Philippians together with it. 

12. And this, perhaps, may have been one great means of preserv- 
ing this epistle of St. Polycarp from the fate that has attended all the 
rest of his writings. For, being wont to be transcribed together with 
those of Ignatius, and commonly placed at the front of them, they 
mutually helped to secure one another ; whilst the rest of his writings, 
for want of being thus collected together, have for a long time been 
so utterly lost to the world that neither Photius," nor St. Hierome/ nor 
Eusebius/ seem to have had any particular catalogue of them. Nor 
hath Irenseus, the disciple of St. Polycarp, given us such a one. 

13. Indeed, for what concerns the last of these, I mean Irenseus, 71 
he tells us that this great man did write several epistles, not only to the 
neighbouring churches, to confirm them in the faith, but even to parti- 
cular persons, for their instruction and admonition. But w 7 bat they 
were, oryto whom they were sent, neither does he say, nor does Euse- 
bius, where he speaks of the writings of St. Polycarp, mention any 
more than that epistle to the Philippians of which w T e are now discours- 
ing. And though a few later authors 1 pretend to give us the very titles 
of some other of his works, yet have we reason to doubt, from this 
silence of those who lived the nearest to his time, that their authority 
is but small ; nor can we say that even the pieces w^hich they name are 
my where to be found at this day. 

14. Nor shall I except here those fragments lately published by 
Fevardentius," out of Victor Capuanus, and reprinted by Bishop Usher, 5 

a Polycarp. Epist. num. xiii. 6 Euseb. Hist. Eccles. lib. iii. cap. 30. e Apud 
Usser., p. 24. d Dissert, de Ignat. Epist. cap. ii, « Photii Bibl. tmem. cxxvi. p. 305. 
f De Script. Eccles. in Polycarp. s Euseb. Hist. Eccles. lib. iv. c. 15. h Iren. Epist. 
ad Florin, apud Euseb. Hist. Eccles. lib. v. c. 20. ' S, Maximus Prolog, in Dionys. 
Areop. Suidas in Polycarp. &c. Vid. Usserii Dissert de Script. Ignat. p. 4, 5. Tentzel. 
Exerc. Select, de Polycarp., num. xxxvi. xxxvii. * Ad lib. iii. c. 3,Irensei. z Lond. 
1647, p. 31. 



ON ST. POLYCARP'S EPISTLE. 73 

in his appendix to Ignatius ; in which, as there are some things which 
neither father Halloix nor our learned Usher" could approve of as 
written by St. Polycarp, so the distance of him b who was the first col- 
lector of them from the time of that blessed martyr, and the manifest 
proofs he has, on other occasions, given of his little care and judgment 
in distinguishing the works of the ancient fathers who lived any long 
time before him (not to say any thing of the passages themselves as- 
cribed to St. Polycarp, but little agreeable to the apostolic age) ; all 
these considerations have justly restrained learned men from giving 
any great credit to those fragments, or from receiving them as belong- 
ing in any wise to so ancient an author. 

15. But whatever becomes of these fragments, certain it is that the 
epistle which I have here subjoined is the genuine work of this holy 
man, and worthy of that great character w T hich antiquity has given of 
ft. Even Monsieur Daille d himself confesses that, excepting only the 
close of it, against which it was necessary for him to declare himself, 
there is nothing in it that either ought to offend any, or that may be 
thought unworthy of Polycarp. But Le Moyne" goes yet farther : he 
tells us that he does not see how any one can entertain the least suspi- 
cion against it — that there is not, perhaps, any work extant that has 
more certain evidences of its being genuine than this — in short, that, 
if it shall be lawful to doubt of this, there will be no monument of 
antiquity left which we may not as well call in question, and reject as 
spurious. 

16. Indeed, so general is the reception which learned men/ on all 
sides, have given to this epistle, that I might well omit any farther dis- 
course in confirmation of the credit and authority of it ; but yet, see- 
ing there have been two things started by some of late, if not utterly 
to destroy, yet at least to lessen the reputation of this piece, I will 
consider, in short, what may fairly be replied to both their exceptions. 

17. Now the first is that of Tentzelius/ in his exercitation upon this 
epistle; who, though he allows it to be undoubtedly genuine, yet sup- 
poses it to have been corrupted by the same hand that we confess 71 did 
corrupt the epistles of Ignatius, about 600 years after Christ. But to 
this I reply, first, that it is allowed that there is nothing in this epistle 
that may give any just grounds for the suspicion of any such fraud as 
this, it being acknowledged, even by Monsieur Daille himself (one of 
the greatest adversaries of it) to be an epistle in all respects worthy of 
St. Polycarp, excepting only in the close of it, which I shall more par- 

°Usserii Annot. Joe. cit. pp. 72, 73. b Victor Capuanus: he lived anno 545. 

c Cave Hist. Liter, in Polycarp., p. 28. Le Moyne Prol. ad Var. Sacr. Tentzel. Exercit. 
Select, iv. de Polycarp. n. xlix. Du Pin. Bibl. Eccl. in Polycarp, &c. d De Scriptis 

Ignatian. cap. xxxii. e Prol. ad Var. Sacr. torn. i. in Polycarp. / Vid. apud Tentzel. de 
Polycarp. Dissert, iv. num. xli. p. 157. s Exercit. Select. Exerc. iv. num. xlii. &c. 47. 
A Usserii Dissert, de Epist. Ignat. cap. vi. p. 33. 

10 G 



74 PRELIMINARY DISCOURSE 

ticularly consider by and by. So that either we have this epistle pure 
and uncorrupted as it was first written, or at least we have it so little 
prejudiced by any alterations that may have been made in it, that there 
is nothing in the epistle, as it now is, dangerous, in point either of 
faith or manners, or that might not have well enough been written by 
St. Polycarp. But this was not the case with the epistles of St. Igna- 
tius/ which not only laboured under many impertinences unbecoming 
the character of that great man, but were fraught with many things 
that were altogether fabulous ; nay, if we may credit Archbishop 
Usher,* had some passages in them that tended to corrupt the very 
faith of Christ, in one of the most considerable points of it. 

18. But, secondly, that the epistles of St. Ignatius had been cor- 
rupted was evident from disagreement of the copies which we usually 
had of them from the quotations of the ancient fathers of the first five 
centuries out of them. Now this was a most unquestionable demon- 
stration of their having been changed from what they were in those 
first ages in which those fathers lived ; and accordingly proved to be 
so, when the old Latin version of Bishop Usher first, and then the 
Florentine Greek edition of the learned Isaac Vossius, came to be 
compared with those editions that had before been extant of them. 
But neither does this exception appear against the present epistle, 
which agrees with what is quoted both by Eusebius d and others out 
of it ; and thereby clearly shows our present copy to be sincere and 
uncorrupted. 

19. Seeing then there is nothing but a mere conjecture for the depra- 
vation of this epistle, and such just reason to conclude that there is no 
good foundation for it (to be sure none that may compare with the 
arguments that we have against it), I think we may conclude that for 
any thing yet appearing to the contrary, we not only have the genuine 
epistle of St. Polycarp, but that epistle free from any designed corrup- 
tions or depravations of it. 

20. Nor is there any more, I do not say that there is much less, 
weight in the other supposal of Monsieur Daille, continued and abet- 
ted by his learned defender, Monsieur Larroque," though without any 
other or greater proof than what had been before fully answered by 
our most learned and judicious Bishop Pearson; namely, that this 
epistle originally ended at the doxology, which we meet with in chapter 
the twelfth, and what follows concerning the epistles of St. Ignatius 
has been added to it by some latter hand. But now what proof do 
they offer of this ? what authority have they to support such a supposi- 

« Vid. Dissert. Usser. c. x. xi. p. 63, &c. fc Ibid. c. xv. p. 103. This Dr. Grabe 
has confirmed, proving the interpolator of Ignatius's Epistles to have been an Arian. 
Spicileg. PP. sec. ii. pp. 225, 226. c Usserii Dissert. Ignat. cap. iii. p. 12. d Euseb. 
Hist. Eccles. lib. iii. c. 36. Photius Bibl. tmem. cxxvi. p. 305. e Vid. Larroque 

Observ. in Vind. Pears, p. 65, 66. 



ON ST. POLYCARP'S EPISTLE. 75 

tion ? This they pretend not to. All they have to say is that the 
doxology which we find there seems to imply that the epistle originally 
went no farther, and that in what follows there is a flat contradiction 
to what went before ; the close of the epistle, speaking of Ignatius as 
if he w T ere still alive, whom the true Polycarp had before set forth to 
the Philippians as having "suffered," and "been gone to the place 
that was prepared for him." 

21. As for what concerns the latter of these suggestions, I have 
already shown how vain and groundless it is. Nor can we reasonably 
suppose that any one who designed to serve a turn, by corrupting such 
an epistle as this, would have been either so negligent as not once to 
read over the piece he was about to make so considerable an addition 
to, or, having read it, would have been so foolish as to have, without 
any need, subjoined a request to the Philippians, directly contrary to 
what the true Polycarp had told them before, and which, by conse- 
quence, would be sure to discover the fraud, and frustrate the design 
of it. 

22. So little appearance of reason is there in this suggestion, which 
yet these learned men insist upon as their main argument against the 
latter part of this epistle. As for the other objection which they bring 
against it, viz. that St. Polycarp must have concluded at the twelfth 
chapter, because of the vow which he there makes for those to whom 
he wrote ; I reply, first, that this is at the best but a very uncertain 
guess ; seeing it is notorious, to all that have ever read the epistles, 
either of the apostles or those that followed after, that nothing is more 
common than to meet with such kind of conclusions, not only in the 
end, but in the beginning ° and middle ; * in short, in all the parts of 
their epistles. To look no farther than the epistle with which we have 
begun this collection, of St. Clement to the Corinthians, how many of 
these sorts of stops may we find in the progress of it ? I am sure there 
are not less than seven or eight of them. But I suppose he would be 
thought very ridiculous who should therefore reject all that followed 
the first of these as none of St. Clement's, but pieced on to the end 
of his epistle by some other hand, merely because the doxology seemed 
to imply his having concluded there. 

23. But to lay aside conjectures, and proceed to that which will put 
a final end to this difficulty, I observe, secondly, that this passage, 
which these men deny to be St. Polycarp's, and suppose to have been 
added to it by some later hand, is expressly quoted by Eusebius in 
his Ecclesiastical History, as a part of this epistle. If therefore it be 
the addition of some other hand, it is evident it was made to it before 
Eusebius's time, that is to say, within two hundred years after the time 

°See 1 Tim. i. 17. J Ephes. iii. £0. Rom. xv. 33. Dr. Hammond Annot. in 

Rom. xiv. * Euseb. Hist. Eccles. lib. iii. c. 36. 



76 PRELIMINARY DISCOURSE 

of St. Polycarp's writing of it ; and whether this be probable we will 
now more particularly inquire. 

24. For the better clearing of which, I must observe that this epistle 
of St. Polycarp, like that of St. Clement foregoing, was for several 
hundreds of years wont to be publicly read in the churches of Asia: 
so St. Jerome " informs us ; or, as his interpreter Sophronius renders 
him, in the synod or convention of Asia; by which a learned man 6 
supposes we are to understand some common meetings of the Chris- 
tians in those parts, answerable to the like assemblies of the Gentiles 
there ; and that in these this epistle was wont to be read to them. 

25. Hence Irenseus c speaks of it as an epistle that was in every 
body's hand, and obvious to be read by any, for the benefit of their 
faith and manners ; which being so, it can hardly be supposed but 
that so inquisitive a searcher into antiquity as Eusebius was must needs 
have been very well acquainted with it, and doubtless have had a true 
and genuine copy of it. Seeing then he produces this passage as a 
part of this epistle, which was generally received as authentic in his 
days ; and that the epistle itself, being spread into all hands, and pub- 
licly read in the eastern churches, immediately after the death of its 
great author, could not have been corrupted or altered but the cheat 
must needs have been discovered (of which yet we have not the least 
intimation in all antiquity) ; I think it cannot be doubted but that 
this, as well as the rest of that epistle, was written by St. Polycarp 
himself, and not added to this epistle by some later hand, as is sug- 
gested, not only without all ground, but against such plain and unan- 
swerable evidence to the contrary. 

26. Having said thus much in vindication of this epistle, and to 
clear it from those prejudices that have of late been raised against it, 
it remains only for me to observe that, though the following translation 
was truly made from the Greek and Latin copies of it set out by 
Bishop Usher first, and since reprinted by Cotelerius in his collection 
of the apostolical fathers, yet this is not the first time that this epistle 
has appeared in our language. For our most diligent and learned 
countryman, Dr. Cave, d having a just respect to the worth of a piece 
so highly applauded among the ancients, and so well deserving the 
esteem of all good men, thought it would be no unuseful digression to 
present to his reader so venerable a monument of the primitive church, 
and therefore subjoined it entirely to his account of the life of St. 
Polycarp, in a most accurate English translation of it. 

27. It would, no doubt, have been more to the reader's satisfaction 
to have met with that translation of this epistle here, than to find 

° Hieron. de Script, in Polycarp. h Le Moyne Prolegom. ad Var. Sacr. c Apud 
Euseb. Hist. Eccles. lib. iv. cap. 14. d Dr. Cave's Lives of the Apostolical Fathers, 
in St. Polycarp. 



ON ST. POLYCARP's EPISTLE. 77 

another, which he may have just reason to suppose can never equal 
that which was finished by so great a hand. And indeed I could have 
been glad to have rendered the following collection more considerable, 
by the reputation of a translation made by so eminent an author. But 
however, as it now is, I hope it may not be unacceptable to the pious 
peruser of it, who, whatever other defects he may find in it, may yet, 
I am pretty confident, depend upon the exactness of the translation ; 
seeing, I perceive, by an after collation of it, that it does not differ, in 
anything that is material, from that of the judicious and worthy Dr. 
Cave. 



q2 



THE 

EPISTLE OF ST. POLYCARP 

TO 

THE PHILIPPIANS. 

— • — (jA , 

Polycarp, and the Presbyters that are with him, to the Church of 
God which is a at Philippi: mercy unto you, and peace, from God 
Almighty, and the Lord Jesus Christ our Saviour, be multiplied. 

I. I rejoice greatly with you, in our Lord Jesus Christ, that ye 
received the images of a true love, and accompanied as it behoved 
you those who are in bonds, becoming saints, which are the crowns 
of such as are truly chosen by God and our Lord ; as also that the 
root of the faith, which was preached from ancient times, remains firm 
in you* to this day, and brings forth fruit to our Lord Jesus Christ, 

W who suffered himself to be brought even to the death for our sins. 
< ' Whom God hath raised up, having loosed the pains of death :" c 
" whom, having not seen, ye love ; in whom, though now ye see him 
not, yet believing, ye rejoice with joy unspeakable and full of glory ;"* 
into which many desire to enter, knowing that " by grace ye are 
saved," e not by works, but by the will of God, through Jesus Christ. 

II. Wherefore, girding up the loins of your mind/ serve the Lord 
with fear, and in truth ; s laying aside all empty and vain speech, and 
the error of many ; " believing in him that raised up our Lord Jesus 

■/ Christ from the dead, and hath given him glory"' 4 and a throne at his 
right hand ; to whom all things are made subject, « both that are in 
heaven, and that are in earth:" 1 whom every living creature * shall 
worship ; who shall come to be the judge of the quick and dead ; 
whose blood God shall require of them that believe not in him. But 
he that raised Christ 1 up from the dead shall al o raise up us in like 
manner, if we do his will, and walk according to m his commandments, 
and love those things which he loved ; abstaining from all unrighteous- 
ness," "inordinate affectiqn, and love of money, from evil speaking, 
false witness ; not rendering evil for evil or railing for railing," as 
striking for striking, or cursing for cursing; but remembering what the 
Lord has taught us, saying, 1 ' "Judge not, and ye shall not be judged ; 

Sojoumeth. b Firm root remains in you. c Acts ii. 24. d 1 Pet. i. 8. 

«Eph. ii. 8. /I Pet. i. 13. *Psal. ii. 11. " 1 Pet. i. 21. «' Phil. ii. 10. 

ft Breath. l Him. m In. n Injustice. °Eph. iv. 19. Coloss. iii. 5. 1 Pet. 
iii. 9. p Said to us teaching. 

78 



TO THE PHILIPPIANS. 79 

forgive, and ye shall be forgiven.' 7 Be ye merciful, and ye shall obtain 
mercy: " for with the same measure that ye mete withal; it shall be 
measured to you again." a And again, " Blessed are the poor, and 
they that are persecuted for righteousness' sake ; for theirs is the king- 
dom of God." * 

III. These things, my brethren, I took not the liberty of myself to 
write unto you concerning righteousness, but you yourselves before 
encouraged me to it ; for neither can I, nor any other such as I am, 
come up to the wisdom of the blessed and renowned Paul, who, being 
himself in person with those who then lived, did with all exactness 
and soundness teach the word of truth, and, being gone from you, 
wrote an epistle d to you ; into which if you look, you will be able to 
edify yourselves in the faith that has been delivered unto you, which is 
the mother of us all ; being followed with hope, and led on by a 
general love, both towards God, and towards Christ, and towards our 
neighbour. For, if any man has e these things, he has fulfilled the 
law of righteousness; for he that has charity is far from all sin. 

IV. But "the love of money is the root of all evil." / Knowing 
therefore that, as » we brought nothing into this world, so neither may 
we carry any thing out ;" ff let us arm ourselves 71 with the armour of 
righteousness, and teach ourselves first to walk according to the com- 
mandments of the Lord, and then our wives to walk likewise accord- 
ing to' the faith that is given to them in charity* and in purity, loving 
their own husbands with all sincerity, 1 and all others alike with all tem- 
perance; and to bring up their children in the instruction and™ fear 
of the Lord. The widows likewise teach that they be sober as to what 
concerns the faith of the Lord, praying always for all men; being far 
from all detraction, evil-speaking, false witness, from covetousness, and 
from all evil; knowing that they are the altars of God, who n sees all 
blemishes, and from whom nothing is hid ; who searches out the very 
reasonings, and thoughts, and secrets of our hearts. 

V. Knowing therefore that God is not mocked, we ought to w T alk 
worthy both of his command and of his glory. Also the deacons 
must be blameless before him, as the ministers of God in Christ, and 
not of men ; not false accusers, nor double-tongued ; not lovers of 
money, but moderate v in all things; compassionate, careful; walking 
according to the truth of the Lord, who was the servant of all ; whom 

if we please in this present world, we shall also be made partakers of V 
that which is to come, according as he has promised to us that he will 
raise us up from the dead, and that, if w T e shall walk w r orthy of him, 

a Matt. vii. 1. Luke vi. 37, 38. b Matt. v. 3, 10. Luke vi. 20. c nepl d\tiBeias, 
concerning truth. d Epistles. Vid. Annot. Coteler. in loc. e Be within. {Begin- 
ning of all troubles or difficulties, xaX^wv. e 1 Tim. vi. 7. h Be armed. » In. 
k Love. l Truth. m Of the. n And that he. ° His righteousness. p Continent. 



80 ' THE EPISTLE OF ST. POLYCARP 

we shall also reign together with him, if we believe. In like manner 
the younger men must be unblamable in all things; above all taking 
care of their purity, and to restrain themselves from all evil. For it is 
good to be cut off from the lusts that are in the world ; because every 
such "lust warreth against the spirit,"" 1 and " neither fornicators, nor 
effeminate, nor abusers of themselves with mankind, shall inherit the 
kingdom of God," h nor they who do such things as are foolish and 
unreasonable. Wherefore ye must needs abstain from all these things, 
being subject to the priests and deacons, as unto God and Christ. 
The virgins admonish to walk in a spotless and pure conscience. 

VI. And let the elders d be compassionate and merciful towards all ; 
turning e them from their errors ; seeking out those that are weak ; not 
forgetting the widows, the fatherless, and the poor ; but always " pro- 
viding what is good both in the sight of God and man ;' >u abstaining 
from all wrath, respect of persons, and unrighteous judgment; and 
especially being free from all covetousness : not easy to believe ^ any 
thing against any ; not severe in judgment, knowing that we are all 
debtors in point of sin. If therefore we pray to the Lord that he would 
forgive us, we ought also to forgive others, for we are all in the sight 
of our Lord and God, and " must all stand before the judgment seat 

/ of Christ," 71 and shall every one give an account of 1 himself. Let us 
therefore serve him in fear, and with all reverence, as both himself 
hath commanded, and as the apostles who have preached the gospel 
unto us, and the prophets who have foretold the coming of our Lord, 
have taught us ; being zealous of w r hat is good ; abstaining from all 
offence and from false brethren, and from those who bear the name of 
Christ in hypocrisy, who deceive vain men. 

VII. For « whosoever does not confess that Jesus Christ is come in 
the flesh, he is antichrist ;"* and whoever does not confess his suffering 
upon the cross 1 is from the devil ; and whosoever perverts the oracles 
of the Lord to his own lusts, and says that there shall neither be any 
resurrection nor judgment, he is the first-born of Satan. Wherefore, 
leaving the vanity of many, and their false doctrines, let us return to 
the word that was delivered to us from the beginning ; " watching unto 
prayer," m and persevering in fasting ; with supplication beseeching 
the all-seeing God « not to lead us into temptation," n as the Lord hath 
said, " The spirit truly is willing, but the flesh is weak." 

VIII. Let us, therefore, without ceasing, hold stedfastly to him who 
is our hope, and the earnest of our righteousness, even Jesus Christ, 
" who his own self bare our sins in his own body on the tree ; who 
did no sin, neither was guile found in his mouth," * but suffered all for 

a l Pet. ii. 11. b 1 Cor. vi. 9, 10. "Elders. d Presbyters. e Ezek. xxxiv. 
4. /Rom. xii. 17. e Swiftly believing. h Matt. xii. 36. Rom. i v. 10. 2 Cor. 
v. 10. ♦ For. k 1 John iv. 3. ' The martyrdom of the cross. m 1 Pet. iv 7 
» Matt. vi. 13. ° Matt. xxvi. 41. p 1 Pet. ii. 22, 24. 



TO THE PHILIPPIANS. 81 

us, that we might live through a him. Let us, therefore, imitate his 
patience, and, if we suffer for his name, let us glorify him ; for this 
example he has given us by himself, and so have we believed. 

IX. Wherefore I exhort all of you that ye obey the word of right- 
eousness, and exercise all patience, which ye have seen set forth before 
your eyes, not only in the blessed Ignatius, and Zozimus, and Rufus, 
but in others among yourselves, and in Paul himself, and the rest of 
the apostles. Being confident b of this, that all these have not run in 
vain, but in faith and righteousness, and are gone to the place that was 
due to them from the Lord, with whom also they suffered ; for they 
loved not this present world, but him who died, and was raised again 
by God for us. 

X. Stand therefore in these things, and follow the example of the 
Lord ; being firm and immutable in the faith, lovers of the brotherhood, 
lovers of one another; companions together in the truth, being kind 
and gentle towards each other/ despising none. When it is in your 
power to do good, defer it not ; for " charity delivereth from death." 6 
" Be all of you subject one to another, having-^ your conversation 
honest e among the Gentiles;" that, by your good works, both ye 
yourselves may receive praise, and the Lord may not " be blasphemed 
through you." * But wo be to him by whom the name of the Lord is 
blasphemed. Therefore teach all men sobriety, in which do ye also 
exercise yourselves. 

XI. I am greatly afflicted for Valens, who was once a presbyter 
among you, that he should so little understand the place that was given 
to him in the church. Wherefore I admonish you that ye abstain from 
covetousness, 1 and that ye be chaste, and true of speech. " Keep 
yourselves from all evil."" For he that in these things cannot govern 
himself, how shall he be able to prescribe them to another ? If a man 
does not keep himself from covetousness, 1 he shall be polluted with 
idolatry, and be judged as if he were a Gentile. But who of you are 
ignorant of the judgment of God? « Do ye not know that the saints 
shall judge the world,"" 1 as Paul teaches? But I have neither per- 
ceived nor heard any thing of this kind in you among whom the 
blessed Paul laboured," and who are named in the beginning of this 
epistle : for he glories of you in all the churches, who then only knew 
God ; for we did not then know him. Wherefore, my brethren, I am 
exceedingly sorry both for him and for his wife, to whom God grant a 
true repentance. And be ye also moderate upon this occasion, and 
look not upon such as enemies; but call them back as suffering and 

* In. 1 Pet. iii. 14, &c b Persuaded. e Associated in truth. d Yielding to 

each other in the mildness of the Lord. £ Tobit xii. 9. / 1 Pet. ii. 12. s Unre- 

provable* * Rom. ii. 24. Titus ii. 5. » Concupiscence, or immoderate and filthy lusts. 
So Dr. Hammond on Rom. i. 29. i. * 1 Thess. v. 22. Eph. v. 5. Coloss. ii. 5. ' As 
before, Dr. Hammond on 1 Cor. v. 10. i. m I Cor. i. 2. "Phil. i. 

11 



82 THE EPISTLE OF ST. POLYCARP. 

erring members, that ye may save your whole body ; for by so doing 
ye shall edify your ownselves. 

XII. For I trust that ye are well exercised in the Holy Scriptures, 
and that nothing is hid from you : but at present it is not granted unto 
me to practise that which is written, " Be angry and sin not ;" and 
again, "Let not the sun go down upon your wrath." Blessed is he 
that believeth and remembereth these things, which also I trust you do. 
Now the God and Father of our Lord Jesus Christ, and he himself, 
who is our everlasting high priest, the Son of God, even Jesus Christ, 
build you up in faith and in truth, and in all meekness and lenity, in 
patience and long-suffering, in forbearance and chastity ; and grant 
unto you a lot and portion among his saints, and us with you, and to 
all that are under the heavens who shall believe in our Lord Jesus 
Christ, and in his Father, who " raised him from the dead." b Pray 
for all the saints ; pray also for "kings and all that are in authority,"' 1 
and for those who persecute you and hate you, and for the enemies of 
the cross, that your fruit may be manifest in all, and that ye may be 
perfect in Christ/ 

XIII. Ye wrote to me/ both ye and also Ignatius, that if any one 
went from hence into Syria he should bring your letters with him, 
which also I will take care of as soon as I shall have a convenient 
opportunity, either by myself or him whom I shall send upon your 
account. The epistles of Ignatius, which he wrote unto us, e together 
with what others of his have come to our hands, we have sent to you 
according to your order, which are subjoined to this epistle, by which 
ye may be greatly profited ; for they treat of faith and patience, and of 
all things that pertain to edification in the Lord n Jesus. 

XIV. What you know certainly of Ignatius, and those that are with 
him, signify unto us. 

These things have I written unto you by Crescens, whom by this 
present epistle I have recommended to you, and do now again com- 
mend ; for he has had his conversation without blame among us, and 
I suppose also with you. Ye will also have regard unto his sister 
when she shall come unto you. Be ye safe in the Lord Jesus Christ, 
and in favour with all yours. Amen. 1 

a Said in these Scriptures. Psal. iv. 5. Eph. iv. 26. fc GaL i. 1. e I Tim. ii. 1,2. 
d Powers and princes. e Him. f See Annot. Usser. in loc. £ i. e. to himself and 
to the church of Smyrna. h Our Lord. *' His grace be with you all. Araen. 



PRELIMINARY DISCOURSE 



EPISTLES OF ST. IGNATIUS. 

Of the different editions of St. Ignatius' s Epistles, which are here translated from that 
of Isaac Vossius, and according to the enumeration made by Eusebius of them — The 
authority of these Epistles vindicated against the objections raised of late against them 
— The Epistle to St. Polyca?-p, one of those mentioned by Eusebius — The exception 
against it taken from the substaR.ce of the Epistle itself answered — A short account 
of the following translation of ail of them. 

1. Before I enter upon that account which I am to give of the 
epistles of St. Ignatius, (the next that follow in the present collection,) 
it will be necessary for me to observe that there have been considerable 
differences in the editions of the epistles of this holy man, no less than 
in the judgment of our latter critics concerning them. To pass by the 
first and most imperfect of them, the best that for a long time was 
extant contained not only a great number of epistles falsely ascribed to 
this author, but even those that were genuine so altered and corrupted 
that it was hard to find out the true Ignatius in them. 

2. The first that began to remedy this confusion, and to restore this 
great writer to his primitive simplicity, was our most reverend and 
learned Archbishop Usher, in his edition of them at Oxford, anno 
1644. But still he wanted a correct copy of the original Greek ; the 
epistles set out by him, though exceedingly more sincere than any we 
had seen before, yet consisting only of the old Latin translations of 
them. Now this was in great measure performed by the learned Isaac 
Vossius in the edition printed by him at Amsterdam, anno 1646 : in 
which, from the Florentine manuscript, he published six of the epistles 
of this holy martyr mentioned by Eusebius in their ancient and pure 
Greek, and the seventh so happily amended from the ancient Latin 
Version that there was but little doubt to be made of the integrity of 
that too. But to remove all scruple concerning this one epistle, Mr* 
Ruinart has also published that from a Greek uninterpolated copy in 
the Acts of the Martyrdom of this holy man set forth by him at Paris, 
anno 1689. e And concerning these epistles of St. Ignatius enumerated 
by Eusebius, and set out according to their primitive purity by those 
learned men whom I have before mentioned and from them translated 
into the following collection, there are two things to be considered and 
proved by me in this place: first, that St. Ignatius did write such 

•Acta Martyr. Sincera et Select. Paris, 1689. 

83 



84 PRELIMINARY DISCOURSE 

epistles as those I have here translated ; ° and, secondly, that those 
epistles we here have are the very epistles which he wrote. 

3. That Ignatius did in general write such epistles to the churches 
about him, however it has been denied by some, is yet I think now 
universally allowed, even by those who are the greatest opposers of 
these epistles which we affirm to be his/ That he wrote to those par- 
ticular churches to which the epistles here subjoined are addressed, we 
have both St. Polycarp and Eusebius to assure us. For, first, St. 
Polycarp, c in the close of his epistle (which I am now to look upon 
as sufficiently proved to be his,) speaking to the Philippians of this 
holy man, tells them that he had sent them all such epistles of his as 
Ignatius had either written to himself or to his church at Smyrna, or 
as had hitherto come to his hands. So that here then we have a plain 
account of two of those epistles which we affirm Ignatius to have writ- 
ten : one to St. Polycarp himself, another to the church of Smyrna, of 
which he was bishop. 

4. But Eusebius will enable us to carry this testimony yet farther. 
Whilst assuring us that he wrote four epistles from Smyrna, namely, to 
the churches of Ephesus, Magnesia, Tralles, and Rome, he gives us 
just grounds to conclude that these also must have been part of St. 
Polycarp's collection ; and have been some of those others, besides 
the two before mentioned, which he tells us he sent to the Philippians, 
unless we should suppose that either he knew not of Ignatius's writ- 
ing, (though every day, almost every hour, with him at the time he 
wrote them,) or else that, knowing of it, he took no care to preserve 
the copies of his epistles, which yet we see he put the highest value 
that can well be imagined upon. Seeing, therefore, we cannot with 
any reason suppose either that St. Polycarp did not know of Ignatius's 
writing to these churches, nor is it probable that, being present with 
him at the writing of them, and acquainted with it, he should not have 
kept any copies of his letters to them,— seeing, lastly, he himself tells 
that he had copies of more of the epistles of this great saint, besides 
those that were sent to Smyrna, and that what he had he sent to the 
Philippians, — neither can we reasonably doubt but that these also were 
in his hands, and sent by him to the church at Philippi. 

5. And thus have we, I think, upon very good grounds, concluded 
that six of the seven epistles which we affirm to have been written by 
St. Ignatius were collected by St. Polycarp, and sent together with his 
own epistle to the Philippians. Let me add yet farther that neither 
can we reasonably question but that the seventh too was at that time 
in the hands of St. Polycarp ; and by consequence that what we now 
have is no other collection than what he made, and by that means 

° Vid. Vossii Prsefat. in Ignat. ad Lectorem. b Vid. Vindic. Pearson, in Procem 

p. 20. c Polycarp's Epist. num. xiii. Annot. Cotel. in loc. Polycarp, p. 486, B. 



ON THE EPISTLES OF ST. IGNATIUS. 85 

helped to preserve to after ages, of the epistles of this holy martyr. 
Now this I conclude not only from the nearness of the church of 
Philadelphia, to which it was written, to that of Smyrna, in which 
St. Polycarp presided, and from the great respect which all the neigh- 
bouring churches paid to him, as a kind of universal bishop of the 
whole lesser Asia, but from the conclusion of the epistle itself, which 
tells us that it was sent by Ignatius to the Philadelphians, not only from 
the same place and at the same time that he wrote to St. Polycarp 
himself and to his church of Smyrna, but also by the same person 
that carried the other two, and that person St. Polycarp's own deacon, 
whom he had sent with Ignatius to Troas, and by whom Ignatius wrote 
back that epistle. 

6. St. Polycarp therefore certainly knew of Ignatius's writing to the 
Philadelphians, and very probably sent on Burrhus, his deacon, from 
Smyrna to Philadelphia with his letter. And then, I think, we may 
very reasonably conclude that he brought back with him the copy of 
it, and that St. Polycarp had that epistle too in his hands when he 
wrote to the Philippians. 

7. Such good grounds are there to believe that the collection we 
now have of St. Ignatius's epistles was no other than what St. Poly- 
carp himself made, and referred to in that passage of his own epistle 
to the Philippians which I have before shown to be truly his, and not 
the addition of any later hand. And the same is the account which 
Eusebius a himself has given us of this matter. He tells us that, as 
Ignatius was on his way to Rome, where he was to be cast to the wild 
beasts, he not only confirmed the churches that were in the places 
through which he passed, by his exhortations, but wrote to the chiefest 
of those others that were near such epistles as these of which we are 
now speaking; and that, as he goes on, in this following order: — 
First, from Smyrna,* where he tarried some time with his old acquaint- 
ance and fellow-disciple, St. Polycarp, he wrote to the Ephesians, 
Magnesians, Trallians, and Romans ; and, being gone farther on his 
way to Troas, he from thence wrote to the Philadelphians and Smyr- 
naeans ; t8t«$ ts iu tavtr^ 7tporjyovy.h'c> Hoi.vxapnq, and a particular letter to 
Polycarp, the bishop of Smyrna. 

8. I say nothing to the testimony of St. Hierome c as to this matter, 
who, as he exactly agrees with Eusebius in all this, so I make no 
question but that he transcribed this account out of him. It is suf- 
ficiently evident, from what has been already observed, not only that 
St. Ignatius did in general write some epistles, (which even Mons. 
Daille d himself thinks ought not to be any question,) but that he wrote 
to those particular churches to which the epistles we now have are 

* Hist. Eccles. lib. Hi. cap. 36. b Vid. Chrys. Orat. ad Antiochen. e Libr. de 
Script. Illustr. cap. xvi. d Apud Pearson. Vindic. Ignat. Proiegom. 

H 



86 PRELIMINARY DISCOURSE 

directed, and of which I am persuaded there ought to be as little 
doubt. 

9. As for the other point proposed, and by which the foregoing also 
will be yet more fully confirmed, namely, that those epistles we now 
have are the same that Ignatius wrote, two things there are that seem 
to determine our belief of it : first, that there is nothing in these epistles, 
as we now have them, either unworthy of the spirit of Ignatius or the 
character that antiquity has given us of them — nothing disagreeing to 
the time in which he wrote, or that should seem to speak them to have 
been the work of any later author. Now this, as it hardly ever fails 
to discover such pieces as are falsely imposed upon ancient authors, so 
there not appearing any thing of this kind in these epistles inclines us 
the more readily to conclude that they were undoubtedly written by 
him whose they are said to be. 

10. But this is only a presumptive argument in favour of these 
epistles, which, though it may serve to dispose us the more readily to 
receive them as true and genuine, yet is it not alone sufficient to prove 
them so to be. The other argument I have to offer is positive and 
convincing ; namely, that we find these epistles, as they now are, 
exactly agreeing both with the descriptions which St. Polycarp ■ and 
Eusebius* have left us of those which they took to be the authentic 
epistles of this holy man, and with the numerous quotations which the 
ancient fathers have made out of them, and which all occur in the 
same words, in our present copies of them, that they are cited in their 
writings. 

11. This has been so fully shown by our most learned Bishop Pear- 
son, and indeed was so manifest of itself to any one that had ever 
made any comparisons of this kind, that Monsieur Daille d himself 
could not deny but that we have the same epistles now that Eusebius, 
Athanasius, St. Jerome, Theodoret, and Gelasius, had heretofore ; so 
that the only question then to be considered by us is, whether those 
epistles which Eusebius, &c., had, were not counterfeit, but the true 
epistles of this great martyr. 

12. And here, first, it is evident that if those epistles which Euse- 
bius first, and then the rest of those ancient writers whom I before 
mentioned, took for the genuine epistles of St. Ignatius, were none of 
his, the true epistles, which I have just now shown, and which it is 
confessed were written by him, must before that time have been utterly 
lost, or otherwise destroyed, out of the world : it being very impro- 
bable, that had the true epistles been still remaining, neither so inqui- 
sitive a searcher into antiquity as Eusebius should have heard of them, 

« Pearson. Vind. Ignat. part. i. cap. 3, p. 27. h Ibid. cap. 2, p. 8. c Pearson, 

ibid. p. 8, ad 25. Comp. Testim. Coteleriide Ignat. et Usser. Dissert. Ignat. d Apud 
Pearson. Vind. Ignat. Prooem. p. 20, et Vind. part. i. p. 8. 



ON THE EPISTLES OF ST. IGNATIUS. 87 

nor such great and learned men as those that followed after have had 
any suspicion of any such deceit. But now, whether this be probable 
. — whether it can be supposed that such epistles as these, directed to 
so many great and eminent churches, collected by so venerable a man 
as St. Polycarp, and written by so glorious a martyr as St. Ignatius, 
should within so little time have been utterly lost out of the church, I 
shall leave it to any one, who considers how great a reverence the 
primitive Christians had for every thing that came from the hands of 
such holy and excellent men and such glorious martyrs of Christ, to 
determine. 

13. We read in the Acts of the Martyrdom of this blessed saint with 
what a mighty care those who went with him to Rome, and were the 
eye-witnesses of his sufferings, gathered up the few hard bones of his 
body which the lions had left, and how they brought them back in a 
kind of triumph to his church at Antioch. And we are told w T ith 
what pomp they were many ages after taken up from the place where 
they were first buried, and carried by the command of the younger 
Theodosius within the city, insomuch that, as our historians * observe, 
there was a festival solemnity established upon that occasion, and an- 
nually observed to the very time in which they wrote in remembrance 
of it. But was the church then so careful of a few dead bones of 
such a saint as this ? and did they esteem them as so great a treasure, 
and yet had they so little regard to his writings, the last testimonies of 
his affection to the churches to which he wrote, as to suffer them, 
within two hundred years, to be so utterly lost as not to be once known 
or heard of by the greatest and most curious searchers into antiquity? 
This is, I confess, to me so very improbable that I could almost as 
easily believe the Holy Scriptures themselves to have been upon a 
sudden changed into some other epistles than what St. Peter or St. 
Paul wrote, as that such epistles as these could be so totally defaced 
as some pretend, and new ones set out in the room of them, and yet 
nobody know any thing of the doing of it. But such impossibilities 
as these must learned men be content to please themselves and to im- 
pose upon others withal, who resolve to be wiser than any that went 
before them, and to be able to know better at fifteen hundred years' 
distance what Ignatius wrote, than those did who lived within two 
centuries of him. 

14. For, to press our argument yet more closely, since it is allowed 
that Ignatius did write some epistles, and I think sufficiently evident 
that St. Polycarp did make a collection of them and send them to- 
gether with his own to the Philippians, I presume it will not be ques- 
tioned but that he most certainly had the genuine writings of that holy 

a See his Martyrdom, num. xii. 4 Evagrius, lib. i. cap. 16. Nicephor. lib. xiv. 

cap. 44. 



00 PRELIMINARY DISCOURSE 

martyr, his dear friend and fellow-disciple. Now St. Polycarp suf- 
fered not, according to the earliest computation of our accurate Bishop 
Pearson," till the year of our Saviour 147, and others suppose it to 
have been yet later." Hitherto therefore it is certain that the true 
epistles of Ignatius continued in the church, it being by no means 
probable that they should have been changed whilst the men lived to 
whom Ignatius wrote, while Polycarp was living who collected them 
together, and whilst those of the church of Philippi remained to whom 
he sent them. 

15. To St. Polycarp let us add his scholar and admirer Irenaeus, 
and, as himself professes, a most diligent collector of whatever fell 
from that holy man. That he had the epistles of St. Ignatius, Euse- 
bius c assures us, who particularly takes notice of his quoting several 
passages out of them, and mentions one of his quotations out of the 
epistle to the Romans d which is still extant in the works of Irenaeus,* 
and agrees with the copy published by Monsieur Ruinart ; only that 
this hath apfos Xpttft ov, whereas it ought to be read apfoj ®sov, as appears 
from the old interpretation both of Irenseus and of Ignatius's epistles ; 
which, however, is no greater a difference than that of Acts xx 28, 
where some copies have 'Exx^aCav ®p.ov, others KvpCov, others Xpiatw ; not 
to mention any other places of the New Testament. And it must be 
allowed that the other passages of which Eusebius-^ speaks were also 
to have been found in the epistles as he had them ; because, other- 
wise, the difference between what the one quoted and the other read 
in his copy of those epistles would presently have discovered the fraud, 
and shown that his epistles were not the same with those which Ire- 
nseus mentioned. 

16. And this puts the matter yet more out of doubt; for, if Euse- 
bius had the same epistles that Irenaeus had, we must allow one of 
these two things : either that he had a genuine copy of them, as we 
affirm, or that Irenaeus, the disciple and contemporary of St. Polycarp, 
had not, which would be very unreasonable to suppose. 

17. For, (not to say any thing as to this matter, that Irenaeus lived 
too near the time both in which Ignatius wrote and St. Polycarp col- 
lected his epistles to have been imposed upon in this particular,) seeing 
he himself tells us how careful he was to gather up whatever came 
from the hand of that holy man, and that he not only had the epistles 
of Ignatius, as appears by his citing of them, but as himself declares s 
had also the epistle of Polycarp to the Philippians, at the end of which 



"Pearson. Dissert. Chron. ii. cap. 14, ad 20. b Usher, anno 169. Euseb. et in 

eum Vales. 167. Petitus, 175, &c. See below. c Euseb. Hist. Eccles. lib. v. cap. 8. 
d Euseb. Hist. Eccles. lib. iii. cap. 36. e Irenseus, lib. v. cap. 28. /Comp. Euseb. 
loc. cit. with the Epistle to the Romans and other epistles here translated. " Apu<] 
Euseb. ad Florin. Hist. Eccles. lib. v. cap. 20. 



ON THE EPISTLES OF ST. IGNATIUS. 89 

the epistles of Ignatius were subjoined, what can we conclude but that 
the copy he had of both was taken from that of his master Polycarp, 
which being to be sure authentic, it must remain that Irenceus's was 
so too ? 

18. Were it needful to add any thing yet farther, to show that Euse- 
bius, who is confessed to have had the same copy of St. Ignatius that 
we have now, had no other than that of St. Polycarp so often men- 
tioned, I might to the testimony of Iremeus, before alleged, add that 
of Origen," who began to live some time before the other died ; for 
this father has not only spoken of these epistles, but has left us two 
quotations out of them ; and both to be found in our copies, which we 
affirm to be true and authentic. Now from him to Eusebius was not 
above half a century, — too little a while for so great an alteration to 
have been made in writings spread up and down into so many hands, 
read by all the learned and pious men of those days, and upon all 
these accounts utterly incapable of such a change as is, without the 
authority of one single writer, only upon I know not what conjectures, 
supposed to have been made in them. 

19. But I enlarge myself too much in so plain a manner, and which 
I should hardly have thought worth the examining thus distinctly, had 
it not engaged the pens of so many learned men of the reformed reli- 
gion that it might have seemed too great an omission in such a dis- 
course as this not to have given some account of it. As for what we 
find a late learned writer* advancing in opposition to the authority of 
these epistles, that our copies, though exceedingly more perfect than 
any that were ever extant before those great men Bishop Usher and 
Isaac Vossius set out, — the one the old Latin versions, the other the 
original Greek, from the manuscript which he found of it in the Flo- 
rentine library, — yet there may be reason still to suspect that they are 
not so free from all corruptions as were to be wished : I reply that, if 
he means that the same has happened to these epistles as has done to 
all other ancient writings, that letters or words have been mistaken, 
and perhaps even the pieces of some sentences corrupted, either by 
the carelessness or ignorance of the transcribers, — I see no reason why 
we should deny that to have befallen these epistles which has been the 
misfortune of all other pieces of the like antiquity. It has been often 
declared, therefore, that neither do we contend about this, nor can any 
one who reads the best copies we have of them, with any care or judg- 
ment, make any doubt of it. But as for any larger interpolations, 
such as were those of the copies before extant, for any changes or 
mistakes that may call in question either the credit or authority of these 
epistles as we now have them, we utterly deny that there are any such 

a Orig. Homil. vi. in Luc. et in Oantic. Proleg. b Ernst. Tentzcl. Exercit. select, iii. 
num. ix. xii. p. 67. e Vossii Annot. passim. Pearson. Vind. Ignat. Proleg. p. 20. 

12 h2 



90 PRELIMINARY DISCOURSE 

in these last editions of them ; ° nor has that learned man offered any 
thing to induce us to believe that there are. 

20. And here I should have concluded these reflections, but that 
there is yet one thing more to be taken notice of which must by no 
means be passed by ; namely, that our most learned Archbishop Usher * 
himself, though he agrees with us as to the authority of the other six 
epistles here translated, yet doubts whether the seventh, written to St. 
Polycarp, be genuine or no. Nor does Isaac Vossius c himself deny 
but that there are some things in it that may seem to render it suspi- 
cious; though more to prove it to be authentic. For first, St. Poly- 
carp d expressly assures us that Ignatius had written to him ; so both 
Eusebius 6 and St. Hierome-^ teach us to understand his expression ; 
they mention the epistle of St. Polycarp, as distinct from that to the 
church of Smyrna. And, secondly, the ancient fathers s quote it as 
Ignatius's, no less than the rest. From both which it seems to be 
very plain that this also has the same evidence of being written by 
Ignatius that any of the rest have ; and, therefore, that he who allows 
it as sufficient for the one ought not to refuse it for the other. 

21. As for that which seems to be the most difficult to account for 
in it, namely, his writing in the plural number, and giving several in- 
structions about the behaviour of the common people, particularly 
that, "to adhere to the bishop," (Chap. V. and VI.,) it is rightly ob- 
served by Vossius, in his annotations on those chapters, that Ignatius 
in that place speaks not to St. Polycarp, but, by a usual change of 
person, intimates what he would have Polycarp say to his church ; and 
w T hosoever shall consider in what manner he brings in what he there 
delivers, " Say to my sisters," &c. — and again, " Exhort my brethren," 
&c. — will presently see how those instructions are to be understood. 

22. And now it remains only that I give some short account of the 
following translation of these epistles. The copies from which I did 
it were those of Isaac Vossius and Bishop Usher, comparing both, as 
I had occasion, with the late edition of Cotelerius. In the salutation 
of the epistle to the Romans, I have departed from all of them, and 
followed the correction of that judicious man whose name I mention 
in the margin of it. I thought myself the more at liberty to do this, 
because that this epistle was not found in the Florentine manuscript, 
but made up, in some measure, from the Latin versions, by the con- 
jectures of learned men ; and however it has since been published, 
together with the Acts of the Martyrdom of St. Ignatius, in its original 
Greek, yet I have rather chosen to note the differences between that 

a See the objections of Tentzelius fully answered by the learned Dr. Grabe, Spicileg. 
sec. ii. p. 227, &c. b Dissert, de Ignat. cap. iii. e Annot. in Ignat. Epist. p. 264, 

265. d Polyoarp Epist. num. xiii. e Hist. Eccles. lib. iii. c. 36. / Hieronym.de 
Viris Illustr. in Ignat. s Vid. Isaac Voss. Annot. loc. supr. cit. 



ON THE EPISTLES OF ST. IGNATIUS. 91 

and the copy I before followed, than to give a preference to either. 
And the reader will have this advantage by it, that he will here see 
both ; and may make use of his own judgment, if at any time the 
copies disagree, to inform him which he thinks to be the most correct. 
For the rest, I have kept as strictly to the text of Vossius as the sense 
would permit me to do ; only, where a place was manifestly imperfect, 
I have sometimes taken the liberty to express my own conjectures, 
though differing from those of others, with whom, nevertheless, I pre- 
tend not to compare myself. But then I seldom do this, without taking 
notice of it, and telling my reader to whom he may recur for somewhat 
a different opinion. If, after all, there appear some faults in my trans- 
lation, (though I may modestly say, I have taken what care my little 
acquaintance with these matters would enable me to do, to avoid them,) 
I desire it may be considered that I had a difficult author to deal with ; 
and I shall be very ready thankfully to amend any error that any more 
discerning person shall think fit to advertise me of, if ever this collec- 
tion should be thought worthy to come to another edition. 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE EPHESIANS. 



Ignatius, who is also called Theophorus, to the church which is atEphesus 
in Asia, most deservedly happy, being blessed through ■ the greatness and 
fulness of God * the Father, and predestinated before the world began, 
that it should be always unto an enduring and unchangeable glory, being 
united and chosen through c his true passion, according to the will of the 
Father and Jesus Christ our God ; all happiness/ by Jesus Christ, and 
his undefiled grace. 

I. I have heard of e your name, much-beloved in God, which ye 
have very -f justly attained by a habiU of righteousness, according to 
the faith and love which is in Jesus Christ our Saviour, how that, 
being followers n of God, and stirring up yourselves by the blood of 
Christ, ye have perfectly accomplished the work that was connatural 
unto you. For, hearing that I came bound from Syria, for the common 
name and hope, 1 trusting through your prayers to fight with beasts at 
Rome, that so, by suffering,* I may become indeed the disciple of him 
"who gave himself to God an offering and sacrifice for us" 1 [ye 
hastened to see me m ] ; I received, therefore, in the name of God your 
whole multitude in Onesimus, who by inexpressible love is ours, but 
according to the flesh is your bishop ; whom I beseech you, by Jesus 
Christ, to love, and that you would all strive to be like unto him. 
And blessed be God who has granted unto you, who are so worthy of 
him, to enjoy n such an excellent bishop. 

II. For what concerns my fellow-servant Burrhus, and your most 
blessed deacon in things pertaining to God, I entreat you that he may 
tarry longer both for yours and your bishop's honour. And Crocus 
also, worthy both our God and you, whom I have received as the 
pattern of your love, has in all things refreshed me, as the Father of 
our Lord Jesus Christ shall also refresh him ; together with Onesimus, 
and Burrhus, and Euplus, and Fronto, in p whom I have, as to your 
charity, seen all of you. And may I always have joy 9 of you, if I 

*In. 'See Eph. iii. 19. ' In. d Health, Joy. '■Received. — Vid. Epist. 

Interpol. / Vid. Coteler. in loc. Comp. Gal. iv. 8. e Pearson. Vind. Ignat. par. 2. 
cap. 14. h Imitators. * Viz. of Christ. k Martyrdom. ' Eph. v. 2. m See 
the old Lat. ed. of Bishop Usher. " Possess. ° Blessed in all things. v By. 

« See Philem. 20. Wisdom xxx. 2. 
92 



TO THE EPHESIANS. 93 

shall be worthy of it. It is, therefore, fitting that you should by all 
means" glorify Jesus Christ, who hath glorified you — that by a uniform 
obedience b "ye may be perfectly joined together in the same mind, 
and in the same judgment, and may all speak the same things con- 
cerning every thing ;" c and that, being subject to your d bishop and 
the presbytery, ye may be wholly and thoroughly sanctified. 

III. These things I prescribe to you/ not as if I were somebody 
extraordinary, (for though I am bound for r his name, I am not yet 
perfect in Christ Jesus,) but 5 now I begin to learn, and I speak to you 
as fellow-disciples together with me. For I ought to have been stirred 
up by you, in faith, in admonition, in patience, in long-suffering. But, 
forasmuch as charity suffers me not to be silent towards" you, I have 
first taken upon me to exhort you that ye would all run together, ac- 
cording to the will of God. For even Jesus Christ, our inseparable 
life, is sent by the will* of the Father; as the bishops, appointed unto 
the utmost bounds of the earth, are by the will of Jesus Christ. 

IV. Wherefore" it will become you to run together according to the 
will of your bishop, as also ye do. For your famous 1 presbytery 
(worthy of God) is fitted as exactly to the bishop as the strings are to 
the harp. Therefore, in your concord and agreeing charity, Jesus 
Christ is sung, and every single person among you makes up the 
chorus ; that so, being all consonant in love/' and taking up the song 
of God, ye may in a perfect unity, with one voice, sing to the Father 
by Jesus Christ, to the end that he may both hear you, and perceive 
by your works that ye are indeed the members of his Son : wherefore 
it is profitable for you to live in an unblamable unity, that so ye may 
always have" a fellowship with God. 

V. For if I in this little time have had such a familiarity with your 
bishop, (I mean not a carnal, but spiritual acquaintance with him,) 
how much more must I think you happy, who are so joined to him as 
the church is to Jesus Christ, and Jesus Christ to the Father, that so 
all things may agree in the same unity! Let no man deceive himself; 
if a man be not within the altar^ he is deprived of the bread of God. 
For, if the prayer of one or two ° be of such force as we are told, how 
much more powerful shall that of the bishop and the whole church be! 
He therefore that does not come together into the same place with it is 
proud, and has* already condemned 5 himself. For it is written, 
" God resisteth the proud." r Let us take heed, therefore, that we do 
not set ourselves against the bishop, that we may be subject to God. 

VI. The 8 more any one sees his bishop silent the more let him 



In all manner of ways. b In one* c 1 Cor. i. 10. d The. * Command you. 
fin. s For. h Concerning. l Mind, counsel, opinion, &c. k Whence. 

1 Worthy to be named. m Concord. n Partake of. "Matt, xviii. 19. v Is al- 

ready proud and has, &c. i Judged or separated. r James iv. 6. ' And the. 



94 ST. IGNATIUS'S EPISTLE 

revere him. For whomsoever the master of the house sends to be 
over his own household, we ought in like manner to receive him as 
we would do him that sent him. It is, therefore, evident that we 
ought to look upon the bishop even as we would do upon the Lord 
himself. And indeed Onesimus himself does greatly commend your 
good order in God — that you all live according to the truth, and that 
no heresy dwells among you. For neither do ye hearken to any one 
more than to Jesus Christ, speaking to you in truth. 

1 VII. For some there are who carry about the name of Christ in 

deceitfulness, 6 but do things unworthy of God ; whom ye must flee, 
as ye would do so many wild beasts ; for they are ravening dogs, who 
bite secretly — against whom ye must guard yourselves, as men hardly 
to be cured. There is one physician, both fleshly and spiritual, made 

v and not made ; God incarnate ; true life in death ; both of Mary and 
of God ; first passible, then impassible; even Jesus Christ our Lord. 

VIII. Wherefore let no man deceive you ; as indeed neither are ye 
deceived, being wholly the servants of God. For inasmuch as there 
is no contention nor strife among you, to d trouble you, ye must needs 
live e according to God's will. My soul be for yours ; f and I myself 
the expiatory offering for your church of Ephesus, so famous through- 
out the worlds They that are of the flesh cannot do the works of the 
Spirit ; neither they that are of the Spirit, the works of the flesh. As 
he that has faith cannot be an infidel ; nor he that is an infidel, have 
faith. 71 But even those things which ye do according to the flesh are 
spiritual ; forasmuch as ye do all things in Jesus Christ. 

IX. Nevertheless I have heard i of some who have passed by you* 
having perverse doctrine ; whom ye did not suffer to sow among 1 you, 
but stopped your ears, that ye might not receive those things that were 
sown by them ; as being the stones of the temple of the Father, pre- 
pared for his" 1 building," and drawn up on high by the cross of Christ 
as by an engine, using the Holy Ghost as the rope : your faith being 
your support, and your charity the way that leads unto God. Ye are, 
therefore, with all your companions in the same journey, full of God : 
his spiritual temples,* full of Christ, full of holiness ; adorned in all 
things with the commands of Christ, in whom also I rejoice that I have 
been thought worthy by this present epistle to converse, 4 and joy to- 
gether with you, that with respect to the other life, ye love nothing but 
God only. 

X. Pray also without ceasing for other men ; for there is hope of 

° Accustom themselves to carry. b In wicked deceit. c Avoid. d Which can. 

' Without doubt ye live. f Vid. Voss. Annot. in loc. Pearson. Vind. Ignat. par. ii. p. 
207, 208. s To ages. h As neither is faith the things of infidelity, nor infidelity 

the things of faith. i Known. ft Passed thither. ' Upon. m Comp. Eph. ii. 

20,21, 22. 1 Pet. ii. 5. "The building of God the Father. ° By the engine of 

the cross, &c. Pearson, ib. part. ii. cap. 12. v Carriers. t These things I write. 



TO THE EPHESIANS. 95 

repentance in them, that they may attain unto God. Let them, there- 
fore, at least be instructed by your works, if they will be no other 
way. Be ye mild at their anger, humble at their boasting ; to their 
blasphemies, return your prayers; to their error, your firmness in the 
faith : when they are cruel, be ye gentle ; not endeavouring to imitate 
their ways : (let us be their brethren in all kindness and moderation, 
but let us be followers of the Lord : for who was ever more » unjustly 
used ? more destitute ? more despised ?) that so no herb of the devil 
may be found in you : but ye may remain in all holiness and sobriety 
both of body and spirit, in Christ Jesus/ 

XL The last times are come d upon us ; let us, therefore, be very 
reverent, and fear the long-suffering of God, that it be not to us unto 
condemnation. For let us either fear the wrath that is to come, or let 
us love the grace that we at present enjoy ; e that by the one or the 
other of these we may be found f in Christ Jesus, unto true life. Be- 
sides him/ let nothing be worthy of you ; R for * whom also I bear about 
these bonds, those spiritual jewels, in which I would to God that I 
might arise through your prayers : of which I entreat you to make me 
always partaker, that I may be found in the lot of the Christians of 
Ephesus, who have always agreed with* the apostles, through 1 the 
power of Jesus Christ. 

XII. I know both who I am, and to whom I write : I, a person 
condemned ; ye, such as have obtained mercy ; I, exposed to danger ; 
ye, confirmed against danger. Ye are the passage of those that are 
killed for God : the companions of Paul in the mysteries of the gospel 
— the holy, the martyr,™ the deservedly most happy Paul ; at whose 
feet may I be found, when I shall have attained unto God ; who n 
throughout all his epistle makes mention of you in Christ Jesus. 

XIII. Let it be your care, therefore, to come more fully'together, to 
the praise and glory of God. For when ye meet fully together in the 
same place, the powers of the devil are destroyed, and his mischief is 
dissolved by the unity 11 of your faith. And indeed nothing is better 
than peace ; by which all war, both spiritual and earthly," is abolished. 

XIV. Of all which nothing is hid from you, if ye have perfect faith 
and charity in Christ Jesus, which are the beginning and end of life ; 
for the beginning is faith, the end charity. And these two, joined r to- 
gether, are of God ; but all other things which concern a holy life are 
the consequences of these. No man professing a true faith sinneth ; 
neither does he who has charity hate any. The tree is made manifest 

* Be ye firm. b Who has been more, &c. c In Jesus Christ, both bodily and spi- 

ritually. 1 Cor. vii. 34. d Remain, or, For it remains. e Is present. f One of 

the two, only that ice may be found, &c. s Without him. h Become you. { In. 

11 Assented to. l In. m Witnessed of . n Vid. Coteler. in loc. Pears. Vind. Ign. 

par. 2, cap. 10. "Destruction. v Concord. i Of things in heaven, and of things 

on earth. r Being in unity. 



96 ST. IGNATIUS'S EPISTLE 

by its fruit;* so they who profess themselves to be Christians are 
known * by what they do ; for Christianity is not the work of an out- 
ward profession ; but shows itself in the power of faith, if a man be 
found faithful unto the end. 

XV. It is better for a man to hold his peace, and be — than to say 
he is a Christian, and not to be. c It is good to teach, if what he says 
he does d likewise. There is, therefore, one Master, who spake, and 
it was done ; and even those things which he did without speaking are 
worthy of the Father. He that possesses the word of Jesus is truly 
able to hear his very silence, that he may be perfect ; and e both do 
according to what he speaks, and be known by those things of which 
he is silent. There is nothing hid from God, but even our secrets are 
nigh unto him. Let us, therefore, do all things as becomes those who 
have God / dwelling in them, that we may be His temples, and He 
may be our God : as also He is ; and will manifest himself before our 
faces, by those things for* which we justly love him. 

XVI. Be not deceived, my brethren ; those that corrupt families 71 by 
Y adultery shall not inherit the kingdom of God. If therefore they who 

do this according to the flesh have suffered death, 1 how much more 
shall he die, who by his wicked doctrine corrupts the faith of God, for 
which Christ was crucified? He that is thus defiled" shall depart into 
unquenchable fire, and so shall he that hearkens to him. 1 

XVII. For this cause did the Lord suffer the ointment to be poured 
on his head," 1 that he might breathe the breath of immortality into his 
church. Be not ye, therefore, anointed with the evil savour of the 
doctrine of the prince of this world ; let him not take you captive from 
the life that is set before you. And why are not we all wise ; seeing 
we have received the knowledge of God, which is Jesus Christ? 
"Why do we suffer ourselves foolishly to perish," not considering the 
gift which the Lord has truly sent to us ? 

XVIII. Let my life be sacrificed p for the doctrine of the cross, 
which is indeed a scandal to the unbelievers, but to us is salvation and 
life eternal. " Where is the wise man? Where is the disputer?" 2 
Where is the boasting of them that are called wise ? For our God 

^ Jesus Christ was, according to the dispensation of God, conceived r in 
the womb of Mary, of the seed of David, by s the Holy Ghost ; he 
was' born and baptized, that through his passion, he might purify 
water, « to the washing away of sin." 

XIX. Now the virginity of Mary, and he who was born of her, 

a Matt. xii. 33. h Shall be seen, or made manifest. c Speaking, not to be. d If 

he who says, does. € That he may. f Him. S Out of. h The corrupters of 

houses. 1 Cor. vi. 9, 10. « 1 Cor. x. 8. * Such a one becoming defiled. l Hears 

him. m Receive ointment. Psal. xliv. 8. exxxii. 2. n Are we foolishly destroyed. 

Not knowing. p See Dr. Smith's note in loc. 1 Cor. i. 18, 23, 24. 1 1 Cor. i. 20. 
r Carried. 'But by. ' Who was. 



TO THE EPHESIANS. 97 

were kept in secret from the prince of this world ; as was also the )>C 
death of our Lord : three of the mysteries the most spoken of a through- 
out the world, yet done in secret" by God. How then was our Saviour 
manifested to the world ? A star shone in heaven beyond all the other 
stars, and its light was inexpressible, and its novelty struck terror into 
men's minds. All the rest of the stars, together with the sun and 
moon, were the chorus to this star; but that sent out its light exceed- 
ingly above them all. And men began to be troubled c to think whence 
this new star & came, so unlike to all the others.* Hence all the power 
of magic became dissolved, and every bond of wickedness was de- 
stroyed / men's ignorance was taken away, and the old kingdom 
abolished; God himself appearing* in the form of a man, for the re- 
newal of eternal life. From thence began what God had prepared ; 
from thenceforth things were disturbed ; forasmuch as he designed to 
abolish death. 

XX. But if Jesus Christ shall give me grace through your prayers, 
and it be his will, I purpose, in a second epistle, which I will suddenly 
write unto you, to manifest to you more fully the dispensation, of which 
I have now begun to speak, unto the new man, which is Jesus Christ ; 
both in his faith and charity, in his suffering and in his resurrection ; 
especially if the Lord shall make known" unto me, that ye all byname 
come together in common in one faith, and in one Jesus Christ (who 
was of the race of David according to the flesh) the Son of man, and 
Son of God ; obeying* your bishop and the presbytery with an entire 
affection ; * breaking one and the same bread, which is the medicine 
of immortality, our antidote that we should not die, but live for ever 
in Christ Jesus. 

XXI. My soul be for yours, and theirs whom ye have sent, to the 
glory of God, even unto Smyrna, from w T hence also I write to you ; 
giving thanks unto the Lord, and loving Polycarp even as I do you. 
Remember me, as Jesus Christ does remember you. Pray for the 
church which is in Syria, from whence I am carried bound to Rome ; 
being the least of all the faithful which are there, as I have been 
thought worthy to be found to the glory of God. Fare ye well in God 
the Father, and in Jesus Christ our common hope. Amen. 

To the Ephesians, 

* Mysteries of noise. b Silence or quietness. See Rom. xvi. 25. e There was a 

disorder. d Nov>elty. e Them. f Disappeared. s Being made manifest. 

* Reveal. • That they may obey. k Mind. 



13 



\ 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE MAGNESIANS. 



Ignatius j who is also called Theophorus, to the blessed [church °] by * 
the grace of God the Father in Jesus Christ our Saviour ; in whom I 
salute the church which is at Magnesia , near the Mcmnder, and wish it 
all joy, in God the Father, and in Jesus Christ. 

I. When I heard of your well-ordered love and charity in c . God, 
being full of joy, I desired much to speak unto you in the faith of 
Jesus Christ. For having been thought worthy to obtain a most ex- 
cellent name/ in the bonds which I carry about," I salute f the 
churches ; wishing in them a union both of the body and spirit of 
Jesus Christ, our eternal life : as also of faith and charity, to which 
nothing is preferred ; but especially of Jesus and the Father; in whom, 
if we undergo s all the injuries of the prince of this present world and 
escape, we shall enjoy God. 

II. Seeing then I have been judged worthy to see you by Damas, 
your most excellent 74 bishop ; and by your very worthy presbyters 
Bassus and Apollonius ; and by my fellow-servant Sotio, the deacon, 
in whom I rejoice, 1 forasmuch as he is subject unto his bishop as to the 
grace of God, and to the presbytery as to the law of Jesus Christ ; I 
determined to write unto you. K 

III. Wherefore it will become you also not* to use your bishop too 
familiarly upon the account of his youth, but to yield all reverence to 
him according to the power of God the Father — as also I perceive that 
your holy presbyters do — not considering his age, which indeed to ap- 
pearance is young, m but as becomes those who are prudent in God, 
submitting to him, or rather not to him, but to the Father of our Lord 
Jesus Christ, the bishop of us all. It will therefore behove n you, 
with all sincerity, to obey your bishop in honour of Him whose plea- 
sure it is * that ye should do so, because he that does not do so deceives 

° Vid. Interpr. Lat. Epist. Interpol. b In. c According to. d Been vouchsafed 

a name carrying a great deal of divinity in it. e See Bishop Pearson. Vind. Ign. par. 
ii. cap. 12, p. 146. f Sing, commend. s Undergoing, escaping. h Worthy of God. 
* Whom may I enjoy. * Apud Vet. Lat. Interpr. Glorificato Dcum Patrem D. nostri 
Jesu Chrisli. J Vid. Voss. Anno*, in loc. Pearson Prsef. ad Vind. Ignat. m Seem- 
ing youthful state. n It is becoming. ° Without any hypocrisy. *> Who wilkth it. 



TO THE MAGNESIANS. 99 

not the bishop whom he sees, but affronts Him that is invisible: for 
whatsoever of this kind is done," it reflects not upon man, but upon 
God, who knows the secrets of our hearts. 

IV. It is therefore fitting that we should not only be called Chris- 
tians, but be so. As some call, indeed, their governor bishop; but 
yet do all things without him ; but I can never think that such as these 
have a good conscience, seeing they are not gathered together tho- 
roughly 1 according to God's commandment. 

V. Seeing then all things have an end, there are these two indiffer- 
ently e set before us, death and life : and every one shall depart unto 
his proper place* For there are two sorts of coins, the one of God, 
the other of the world ; and each of these has its proper inscription 
engraven f upon it. So also is it here. The unbelievers are of this 
world ; but the faithful, through charity, have the character of God the 
Father by Jesus Christ : by whom if we are not readily disposed to 
die, after the likeness of his passion, his life is not in us. 

VI. Forasmuch, therefore, as I have in the persons before-mentioned, 
seen all of you- in faith and charity, I exhort you, that ye study to do 
all things in a divine concord : h your bishop presiding in the place of 
God ; your presbyters in the place of the council of the apostles ; and 
your deacons, most dear* to me, being intrusted with the ministry of 
Jesus Christ, who was with the Father before all ages, and appeared ft 
in the end to us. Wherefore, taking the same holy course, 1 see that 
ye all reverence one another ; and let no one look upon his neighbour 
after the flesh ; but do you all mutually love each other in Jesus Christ. 
Let there be nothing that may be able to make a division among you ; 
but be ye united to your bishop, and those who preside over you, to be 
your pattern and direction in the way to immortality. 

VII. As therefore the Lord did nothing without the Father being 
united to him m — neither by himself, nor yet by his apostles — so neither 
do ye any thing without your bishop and presbyters ; neither endea- 
vour to let any thing appear rational to yourselves apart ; but, being 
come together into the same place, have one common* prayer, one 
supplication, one mind, one hope, in charity and in joy undefiled. 
There is one Lord Jesus Christ, than whom nothing is better. — Where- 
fore come ye all together as unto one temple of God ; as to one altar, 
as to one Jesus Christ who proceeded from one Father/ and exists in 
one, and is returned to one. 

VIII. Be not deceived with strange a doctrines, nor with old fables, 
w T hich are unprofitable ; for if we still continue to live according to the 



a Deludes. h Vid. Epist. Interpr. ad loc. c Flesh. d Firmly. * Together, 

f Character set. 8 Your whole multitude. h The concord of God. » Sweet. k Was 
made manifest. Heb. ix. 26. ' Habit of God. •» John x. 30 ; xiv. 11,12; xvii. 21, 22. 
•» Eph. iv. 3—6. ° Run. p John xvi. 28. ° Heterodox. 






100 ST. IGNATIUS 7 S EPISTLE 

Jewish law, we do confess ourselves not to have received grace. Fo? 
even the most holy a prophets lived according to Christ Jesus : and for 
this cause were they persecuted, being inspired by his grace, to con- 
vince 1 ' the unbelievers and disobedient that there is one God who has 
manifested himself by Jesus Christ his Son ; who is his eternal word, c 
(not coming forth from silence,) who in all things pleased him that sent 
him. 

IX. Wherefore, if they who were brought up in these ancient laws' 2 
came nevertheless to the newness of hope, no longer observing sab- 

V baths, but keeping 8 the Lord's day- — in which also our life is sprung 
up by him, and through his death, whom / yet some deny; by which 
mystery we have been brought s to believe, and therefore wait that we 
may be found the disciples of Jesus Christ, our only master — how shall 
we be able to live different from 71 him, whose disciples the very pro- 
phets themselves being, did by the Spirit expect him as their master. 
And therefore, he whom they justly waited for, being come, raised 

)( them up from the dead. 1 

X. Let us not then be insensible of his goodness ; for should he 
have dealt with us according to our works,* we had not now had a 
being. Wherefore, being become his disciples, let us learn to live 
according to the rules of Christianity : for whosoever is called by any 
other name besides 1 this, he is not of God. Lay aside, therefore, the 
old, and sour, and evil leaven ; and be ye changed into the new leaven ? 
which is Jesus Christ. Be ye salted in him, lest any one among you 
should be corrupted ; for by your Saviour ye shall be judged." 1 It is 
absurd to name Jesus Christ, and to Judaize. For the Christian reli- 
gion did not embrace n the Jewish, but the Jewish the Christian ; that 
so every tongue that believed might be gathered together unto God. 

XI. These things, my beloved, I write unto you, not that I know 
of any one among you that lie ° under this error ; but, as one of the 
least among you/ I am desirous to forewarn you that ye fall not into the 
snares 2 of vain doctrine, but that ye be fully instructed in the birth, 
and suffering, and resurrection of Jesus Christ our hope ; which was 
fully accomplished in the time of the government of Pontius Pilate, 
and that most truly and certainly ; r and from which God forbid that 
any among you should be turned aside. 

XII. May I, therefore, have joy of you in all things, if I shall be 
worthy of it. For though I am bound, yet I am not worthy to be 
compared to one of you that are at liberty. I know that ye are not 
puffed up ; for ye have Jesus Christ in your hearts/ And especially 

° Most divine. b Fully to satisfy. c John i. 1. d Things. 'Or, living 

according to. f Or, which. * Received. h Without. * Matt, xxvii. 52. * Vid. 
Annot Voss. in loc. Should he have imitated our works. Or. l More than. m Con- 
victed, overthrown. n Believe. ° Have yourselves so. v Lesser than you. 9 Hooks 
T Firmly. ' In yourselves. 



TO THE MAGNESIANS. 101 

when I commend you, I know that ye are ashamed ; as it is written, 
<< The just man condemneth himself."" 

XIII. Study therefore to be confirmed in the doctrine of our Lord, 
and of his apostles, that so, whatsoever ye do, ye may prosper both in 
body and spirit — in faith and charity — in the Son, and in the Father, 
and in the Holy Spirit — in the beginning and in the end ; together 
with your most worthy bishop, and the well-wrought" spiritual crown 
of your presbytery, and your deacons which are according to God. 
Be subject to your bishop, and to one another, as Jesus Christ to the 
Father according to the flesh ; and the apostles both to Christ, and to 
the Father, and to the Holy Ghost ; that so ye may be united both in 
body and spirit. 

XIV. Knowing you to be full of God, I have the more briefly ex- 
horted you. Be mindful of me in your prayers, that I may attain unto d 
God ; and of the church that is in Syria, from which e I am not worthy 
to be called ; for I stand in need of your joint prayers in God, and of 
your charity, that the church which is in Syria may be thought worthy 
to be nourished f by your church. 

XV. The Ephesians from Smyrna s salute you, (from which place I 
write unto you, being present here to the glory of God, in like manner 
as you are,) who have in all things refreshed me, together with Poly- 
carp, the bishop of the Smyrnseans. The rest of the churches, in the 
honour of Jesus Christ, salute you. Farewell , ft and be ye strengthened 
in the concord of God, enjoying 1 his inseparable spirit which is Jesus 
Christ. 

To the Magnesians. 

a Prov. xviii. 17. Sept. b Worthily complicated. c There may be a union both 

Jieshly and spiritual. Eph. iii. 4, d Find, enjoy, e Whence. f Bedewed. Vid. 

Epist. Interpol, in loc e Which came to Smyrna on my account. ft "Efpuade. * Pos 
sessing. 



i 2 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE TRALLIANS. 



Ignatius, who is also called Theophorus, to the holy church which is 
at Tralles in Asia, beloved of God the Father of Jesus Christ ; elect, and 
worthy of God, having peace through a the flesh, and blood, and passion 
of Jesus Christ, our hope in the resurrection which is by * him : which 
also I salute in its fulness, continuing in the apostolical character ; wish- 
ing all joy and happiness unto it. 

I. I have heard of c your blameless and constant disposition d through 
patience, which not only appears in your outward conversation, but is 
naturally rooted and grounded in you ; e in like manner as Polybius, 
your bishop, has declared unto me, who came to me to Smyrna, by 
the will of God and Jesus Christ ; and so rejoiced together with me 
in my bonds f for Jesus Christ, that in effect I saw your whole church * 
in him. Having therefore received the testimony of your good will 7t 
towards me for God's sake/ by him, I seemed to find you,* as also I 
knew that ye were the followers l of God. 

II. For whereas m ye are subject to your bishop as to Jesus Christ, 
ye appear to me to live not after the manner of men, but according to 
Jesus Christ, who died for us, that so believing in his death, ye might 
escape" death. It is therefore necessary, that as ye do, so without 
your bishop you should do nothing ; also be ye subject to your presby- 
ters, as to the apostles of Jesus Christ, our hope ; in whom, if we walk, 
we shall be found in him. The deacons, also," as being the ministers 
of the mysteries of Jesus Christ, must by all means please all: for they 
are not the ministers 1 ' of meat and drink, but of the church of God. 
Wherefore they must avoid all offences as they would do fire. 

III. In like manner, let all reverence the deacons as Jesus Christ ; 
and the bishop as the Father ; ? and the presbyters as the sanhedrim of 
God, and college of the apostles. Without these there is no church/ 
Concerning all which I am persuaded that ye think s after the very 

a In. h Unto. c Known. d Inseparable mind. c Which you have not accord- 
ing to use, but according to possession. f Who am bound. s Multitude. h Your 
benevolence. * According to God. h Vitl. Vossium in loc. l Imitators. m When. 
n Flee from. ° Vid. Vossium in loc. p Deacons. 9 As also the bishop, like Jesus 
Christ the Son of the Father. — Vossiusin loc. Vid. aliter Coteler. r Ji church is not 
called. ' So do. 
102 



TO THE TRALLIANS. 103 

same manner : for I have received, and even now have with me, the 
pattern of your love, in your bishop, whose very look is instructive,' 
and whose mildness powerful ; b whom, I am persuaded, the very 
atheists themselves cannot but reverence. But because I have a love 
towards you, I will not write any more sharply unto you about this 
matter, though I very well might ; but now I have done so, lest, being 
a condemned man, I should seem to prescribe to you as an apostle. 

IV. I have great knowledge c in God ; but I refrain d myself, lest I 
should perish in my boasting. For now I ought the more to fear, and 
not hearken to those that would puff me up ; for they that speak to me 
in my praise chasten me: for I indeed desire 6 to suffer, but I cannot 
tell whether I am worthy so to do. And-f this desire, though to others 
it does not appear, yet to myself it is for that very reason the more 
violent. I have, therefore, need of moderation/ by which the prince 
of this world is destroyed. 

V. Am I not able to write to you of heavenly things ? But I fear 
lest I should harm you, who are yet but babes in Christ, (excuse me 
this care ;) and lest, perchance, not being able to receive them ye 
should be choked with them. For even I myself, although I am in 
bonds, yet am I not therefore able to understand heavenly things — as 
the places* of the angels, and the several companies of them, under 
their respective princes — things visible and invisible ; — but in these I 
am yet a learner. For many things are wanting to us, that we come 
not short of God. 

VI. I exhort you, therefore, or rather not I, but the love of Jesus 
Christ, that ye use none but Christian nourishment, abstaining from 
pasture which is of another kind ; I mean heresy. For they that are 
heretics 1 confound together the doctrine of Jesus Christ with their own 
poison, whilst they seem worthy of belief," as men give a deadly potion 
mixed with sweet wine, which he who is ignorant of does with the 
treacherous pleasure sweetly drink in his own death. 

VII. Wherefore guard yourselves against such persons: and that 
you will do if you are not puffed up ; but continue inseparable from 
Jesus Christ our God, and from your bishop, and from the commands 
of the apostles. He l that is within the altar is pure ; but he that is 
without, that is, that does any thing without the bishop, and presbyters, 
and deacons, is not pure in his conscience. 

VIII. Not that I know there is any thing of this nature among you ; 
but I forearm you, as being greatly beloved by me, foreseeing the 



■ Habit of body is great instruction. b Power. Vid. Vossium et Usserium in loc. 

e I understand many things. d Measure. c Love. /Vid. Annot. Vossii in loc. 

s Mildness. h Orders. 'Vid. de hoc loco conjecturas Vossii, Cotelerii, et Junii apud 
Usserium. Comp. Epist. Interpol, in loc. Et Voss. Annot. in Epist. ad Phil. p. 281. 
* Being believed for their dignity. 'Vid. Usserii Obs. Marg. Comp. Coteler. ib. 



X 



104 ST. IGNATIUs's EPISTLE 

snares of the devil. Wherefore putting on meekness, renew yourselves 
in faith, that is, the flesh of the Lord ; and in charity, that is, the blood 
of Jesus Christ. Let no man have any grudge a against his neighbour. 
Give no occasion to the Gentiles, lest, by means of a few foolish men, 
the whole congregation of God be evil spoken of: for wo to that man 
through whose vanity" my name c is blasphemed by any. 

IX. Stop your ears, therefore, as often as any one shall speak con- 
trary to d Jesus Christ, who was of the race of David, of the Virgin 
Mary ; who was truly born, and did eat and drink ; was truly perse- 
cuted under Pontius Pilate ; was truly crucified and dead ; both those 
in heaven and on earth, and under the earth, being spectators of e it. 
Who was also truly raised from the dead by his Father/ after the 
manner as He s will also raise up us who believe in him, by Christ 
Jesus, without whom we have no true life. 

X. But if as some who are atheists — that is to say, infidels — pretend 
that he only seemed to suffer, (they themselves only seeming to exist,) 
why then am I bound? why do I desire to fight with beasts ? There- 
fore do I die in vain ; therefore I will not speak falsely against the 
Lord. 

XL Flee, therefore, these evil sprouts * which bring forth deadly 
fruit, of which if any one taste, he shall presently die. For these are 
not the plants of the Father ; seeing, if they were, they would appear 
to be the branches of the cross, and their fruit would be incorruptible, 
by which he invites you through his passion, who are members of 
him. For the head cannot be without its members, God having pro- 
mised a union, that is, Himself. 

XII. I salute you from Smyrna, together with the churches of God,* 
that are present with me, who have refreshed me in all things, both in 
the flesh and in the spirit. My bonds, which I carry about me, for the 
sake of Christ, (beseeching him that I may attain unto God,) exhort 
you, that you continue in concord among yourselves," and in prayer 
with one another ; for it becomes every one of you, especially the 
presbyters, to refresh the bishop, to the honour of the Father, of Jesus 
Christ, and of the apostles. I beseech you, that you hearken to me in 
love, that I may not, by those things which I write, rise up in witness 
against you. 1 Pray also for me, who, through the mercy of God, sjtand 
in need of your prayers, that I may be worthy of the portion which I 
am about to obtain, that I be not found a reprobate. 

XIII. The love of those who are at Smyrna and Ephesus, salute 
you. Remember in your prayers the church of Syria, from which I 

a Any thing. b Through whom in vanity. c Isaiah lii. 5. A Without. 

* Seeing, or looking on. f His Father raising Him, e The Father. h Plants. 

* i. e. The delegates of the churches. * The concord of you. ! Be a testimony among 
you, writing. 



TO THE TRALLIANS. 105 

am not worthy to be called, being one of the least of it. Fare ye 
well in Jesus Christ, being subject to your bishop as to the command 
of God, and so likewise to the presbytery. Love every one his brother 
with an unfeigned b heart. My c soul be your expiation not only now, 
but when I shall have attained unto God ; for I am yet under danger. 
But the Father is faithful in Jesus Christ, to fulfil both mine and your 
petition, in whom may we be found unblamable. 
To the Trallians. 

a Them. b Undivided. c Vid. Annot. Vossii et Coteler. in loc. 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE EOMANS. 



Ignatius, who is also called Theophorus, to the church which has ob- 
tained mercy a from the Majesty of the Most High Father, and his only- 
begotten * Son Jesus Christ ; beloved, and illuminated through c the will 
of Him who willeth all things which are according to the love of Jesus 
Christ our God, d which also presides in the place e of the region of the 
Romans, and which 1 I salute in the name of Jesus Christ, [as being e ] 
united both in flesh and spirit to all his commands, and filled n with the 
grace of God, [all l joy] in Jesus Christ our God. 

I. Forasmuch 7 ' as I have at last 1 obtained, through my prayers to 
God, to see your faces,™ which I much desired to do, being bound" in 
Christ Jesus, I hope ere long to salute you, if it shall be the will of 
God to grant me to attain unto the end I long for. For the beginning 
is well-disposed, if I shall but have grace, without hinderance, to 
receive what is appointed for me. 1 But I fear your love, lest it do me 
an injury : for it is easy for you to do what you please ; but it will be 4 
hard for me to attain unto God, if you spare me. 

II. But I would not that ye should please men, r but God; whom s 
also ye do please. For neither shall I ever hereafter have such an 
opportunity of going unto f God ; nor will you, if ye shall now be 
silent, ever be entitled to a better work. For if you shall be silent in 
my behalf," I shall be made partaker of God ; but if you shall love 
my body,"* I shall have my course again to run. Wherefore ye cannot 
do me a greater kindness than to suffer me to be sacrificed unto God, 
now that the altar is already prepared ; that when ye shall be gathered 
together y in love, ye may give 35 thanks to the Father, through Christ 

a Vid. Pearson. Vind. Ignat. par. 2, ch. xvi. p. 214. b Omitted. — Gr. c In. 

d God, which also presides in the place of the region of the Romans : worthy of God : most 
decent, most blessed, most praised, most worthy to obtain what it desires ; most pure, most 
charitable, called by the name of Christ and the Father. — Gr. e Type of the chorus, i. e. 

The church of the Romans. — See Voss. Annot. in loc. / Also. s The Son of the Father ; 
to those who are — Gr. h Wholly filed. — Gr. * Being absolutely separated from any 
other colour ; much pure or immaculate joy. * Gr. l Vid. Voss. Annot. in loc. 

m Worthy of God. n And have received even more than I asked, being bound. °Gr. 

p My lot. 1 1s. r I will not please you as men. — Gr. * As. * Attaining unto. 
u From me. x Flesh. y Being become a chorus. z Sing. 
106 



TO THE ROMANS. 107 

Jesus, that he has vouchsafed to bring a bishop of Syria a unto you, 
being called from the east unto the west. For it is good for me to set 
from the world unto God, that I may rise again unto him. 

III. Ye have never envied any one ; ye have taught others. I 
would therefore that ye ° should now do those things yourselves, which 
in your instructions you have prescribed c to others. Only pray for 
me, that God would give me both inward and outward strength, that 
I may not only say, but will ; nor be only called a Christian, but be 
found one. For if I shall be found a Christian, I may then deservedly 
be called one, and be thought faithful, when I shall no longer appear 
to the world. Nothing is good that is seen : d for even our God Jesus 
Christ, now that he is in the Father, does so much the more appear. 
A Christian is not a work of opinion," but of greatness of mind, (f es- 
pecially when he is hated by the world.) 

IV. I write to the churches, and signify s to them all, that I am will- 
ing to die for God, unless you hinder me. 71 I beseech you that you 
show not 1 ' an unseasonable good- will towards me. Suffer me to be 
food to the wild beasts, by whom I shall attain unto God. For I am 
the wheat of God ; and I shall be ground by the teeth of the wild 
beasts, that I may be found the pure bread* of Christ. Rather en- 
courage 1 the beasts, that they may become my sepulchre, and may 
leave nothing of my body ; that being dead, I may not be troublesome 
to any: then shall I be truly the disciple of Jesus Christ, when the 
world shall not see so much as my body. Pray therefore unto Christ 
for me, that by these instruments I may be made the sacrifice m of God. 
I do not, as Peter and Paul, command you. They were apostles, I a 
condemned man ; they were free, but I am even to this day a servant. 
But if I shall suffer, I shall then become the freeman of Jesus Christ, 
and shall rise free." And now, being in bonds, I learn not to desire 
any thing. 

V. From Syria even unto Rome I fight with beasts, both by sea and 
land, both night and day ; being bound to ten leopards ; that is to say, 
to such a band of soldiers, who, though treated with all manner of 
kindness, are the worse for it. But I am the more instructed by their 
injuries ; " yet am I not therefore justified." 1 " May I enjoy the wild 
beasts that are prepared for me ; which also I wish may exercise all 
their fierceness upon me : a and whom, for that end I will en- 



a That a bishop of Syria should be found. b That these things also should be firm. 
e Commanded. Vid. Annot. Usserii in loc. N. 26, 27. d Nothing that is seen is eter- 

nal : for the things that are seen are temporal, but the things that are not seen are eternal. — 
Gr. ■ Persuasion, or silence. — Gr. [f Desunt. — Gr.] ff Vid. Usser. Annot. N. 31. 
* Forbid me. < Be not. *Vid. Lat. Vet. Interpr. Et Annot. Usser. N. 33. 

1 Flatter. m Desunt. — Gr. n Free in him. — Gr. ° Any ivorldly or vain things. — 
Gr. p 1 Cor. iv. 4. * Vid. Voss. in loc. Usser. Annot. N. 48. May be ready fo* 
me. — Gr. 



108 ST. IGNATIUs's EPISTLE 

courage," that they may be sure to devour me, and not serve me as 
they have done some, whom, out of fear, they have not touched. But 
and if they will not do it willingly, I will provoke them to it. Pardon me 
in this matter ; I know what is profitable for me. Now I begin to be 
a disciple ; h nor c shall any thing move me, whether visible or invisible, 
that I may attain to Christ Jesus. Let fire and the cross ; let the com- 
panies a of wild beasts; let breakings of bones and tearing 6 of mem- 
bers; let the shattering f in pieces of the whole body, and all 5, the 
wicked torments of the devil come upon me ; only let me enjoy" Jesus 
Christ. 

VI. All the ends 1 of the world, and the kingdoms of it, 1 will profit 
me nothing : I would rather die for l Jesus Christ, than rule to the 
utmost ends of the earth. Him m I seek who died for us ; Him I 
desire who rose again for us. This is the gain n that is laid up for me. 
Pardon me, my brethren ; ye shall not hinder me from living : [nor, 
seeing I desire to go to God, may you separate me from him for the 
sake of this world; nor seduce me by any of the desires 5 of it.] 
Suffer me to enter into 2 pure light; where being come, I shall be in- 
deed the servant r of God. s Permit me to imitate the passion of my 
God. If any one has Him within himself, let him consider what I 
desire ; and let him have compassion on me, as knowing how I am 
straitened/ 

VII. The prince of this world would fain carry me away, and cor- 
rupt my resolution u towards my God. Let none of you, therefore,* 7 
help 1 * him ; rather do ye join with me, that is, with God. Do not 
speak with Jesus Christ, and yet covet the world. Let not envy dwell 
with you : no not though I myself, when I shall be come unto you, 
should exhort you to it, yet do not ye hearken to me, but rather believe 
what I now write to you. For though I am alive at the writing this, 
yet my desire is to die. My love is crucified ; [* and the fire oa that is 
within me does not desire any water ; but being alive and Lb springing 
with me, says,] Come to the Father. I take no pleasure in the food 
of corruption, nor in the pleasures of this life. I desire the bread of 
God, which is cc the flesh of Jesus Christ, [ dd of the seed of David ; 

° Usser. Annot. N. 48. b Luke xiv. 27. c Vid. Coteler. in loc. Rom. viii. 38, 39. 
« Force, or rage. e Let tearings and rendings. — Gr. /Vid. Usser. Annot. N. 56. 

e lb. N. 57. " That I may enjoy. * Gr. — Pleasures. * Of this age. l Gr. — 

Unto. m For what is a man profited, if he shall gain the whole world, and lose his own 

soul! — Gr. Add. n Usury. — Gr. Vid. Voss. Correct, p. 301. ° Nor desire that I 

should die, who seek to go to God, rejoice not in the world. — Gr. p By matter. 9 Take, 
lay hold on. r Man. ' Vid. Annot. Voss. in loc. ' What thirigs constrain me. 

u Mind, will. x Who are present. v Vid. Voss. Annot. in loc. [ z And there is 

not any fire within me that loves matter, but living and speaking water saying within me. 
— Gr.] <w Cotelerius aliter explicat. Annot. in loc. Usser. N. 79. bb Voss. in loc. 
centr. Coteler. q. v. cc The heavenly bread which is. — Gr. [ dd The Son of God made 

in these last times of the seed of David and Abraham, and the drink of God that I long for. 
-Gr.] 



TO THE ROMANS. 109 

and the drink- that I long for,] is his blood, which is incorruptible 
love." 

VIII. I have no desire to live any longer after the manner of men ; 
neither shall I," if you consent. Be ye therefore willing, that ye your- 
selves also may be pleasing to God. I d exhort you in a few words; 6 
I pray you believe me. Jesus Christ will show you that I speak truly. 
My mouth is without deceit, and the Father hath truly spoken by y it. 
Pray therefore for me, that I may accomplish what I desire. I have 
not written to you after the flesh, but according to the will of God. 
If I shall suffer, ye have loved s me; but if I shall be rejected, 71 ye 
have hated me. 

IX. Remember in your prayers the church of Syria, which now 
enjoys God for its shepherd instead of me : let 1 Jesus Christ only 
oversee it, and your" charity. But I am even ashamed to be reckoned 
as one of them : for neither am I worthy, being the least among them, 
and as one born out of due season. 1 But through mercy I have ob- 
tained to be somebody, if I shall get unto God. My spirit salutes you ; 
and the charity of the churches that have received me in the name of 
Jesus Christ ; not as a passenger : for even they that were not near to 
me in the way, have gone before me to the next city to meet me. 

X. These things I write to you from Smyrna, by the most worthy 
of the church of Ephesus. There is now with me, together with 
many others, Crocus, most beloved of me. As for those which are m 
come from Syria, and are gone before me to Rome, to the glory of God, 
I suppose you are not ignorant of them. Ye shall therefore signify to 
them that I draw near, for they are all worthy both of God and of you: 
whom it is fit that you refresh in all things. This have I written to 
you, the day before the ninth of the calends of September. 71 Be strong 
unto the end, in the patience of Jesus Christ. 

To the Romans. 

°Gr. adds, and perpetual life. b And that shall be. c Willed. rf Vid. Annot. 

Voss. in loc. e Fy a short letter. fin. s Ye have willed. '•Viz. As unworthy 
to suffer. « Vid. Vet. Interpr. Lat. * Shall oversee it. 1 1 Cor. xv. 8. m Vid. Vet. 
Interpr. Lat. n That is the 23d of August. — Gr. "Amen. — Gr. 



K 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE PHILADELPHIA^. 



Ignatius, who is also called Theophorus, to the church of God the 
Father, and our Lord Jesus Christ, which is at Philadelphia in Asia ; 
which has obtained mercy, being fixed in the concord of God, and re- 
joicing evermore a in the passion of our Lord, and being fulfilled in all 
mercy through his resurrection : which * also I salute in the blood of 
Jesus Christ, which is our eternal and undefiled joy, especially if they 
are at unity with the bishop, and presbyters who are with Mm, and the 
deacons appointed according to c the mind d of Jesus Christ ; whom he 
has settled according to his own will in all firmness by his Holy Spirit. 

I. Which bishop I know obtained that great ministry among you, 6 
not of himself, neither by men, nor out of vain glory, but by / the love 
of God the Father and our Lord Jesus Christ ; whose moderation I 
admire, 5 who by his silence is able to do more than others with all 
their vain talk, 71 for he is fitted to the commands as the harp to its 
strings. Wherefore my soul esteems his mind towards God most 
happy, knowing it to be fruitful in all virtue, and perfect ; full of con- 
stancy, free from passion, and according to 1 all the moderation of the 
living God. 

II. Wherefore, as becomes the children both of the light and of 
truth, flee divisions and false doctrines : but where your shepherd is, 
there do ye, as sheep, follow after; for there are many wolves" who 
seem worthy of belief, that with a false 1 pleasure lead captive those 
that run in the course of God ; but in your concord they shall find no 
place. 

III. Abstain, therefore, from those evil herbs which Jesus Christ 
does not dress; because such are not the plantation of the Father. 
Not that I have found any division among you, but rather all manner 
of purity. m For as many as are of God, and of Jesus Christ, are also 
with their bishop. And as many as shall with repentance return into 
the unity of the church, even these shall also be the servants of God, 

° Inseparably. b Vid. Vet. Interpr. Lat. c In. d Will, order. e Ministry 

belonging to the public. fin. s Has struck me with wonder. h Those that speak 

vain things. * In. k Vid. Voss. Annot. in loc. * Evil. m Cleanness made by 

sifting. 

no 



EPISTLE TO THE PHILADELPHIANS. Ill 

that they may live according to Jesus Christ. Be not deceived, 
brethren : if any one follows him that makes a schism in the church, 
he shall not inherit the kingdom of God : if any one walks after any 
other opinion, he agrees not with the passion of Christ. 

IV. Wherefore let it be your endeavour to partake all of the same 
holy eucharist ; for there is but one flesh of our Lord Jesus Christ, and 
one cup in the unity of his blood ; one altar ; as also there is one 
bishop, together with his presbytery, and the deacons, my fellow-ser- 
vants ; that so whatsoever ye do, ye may do it according to the will 
of God. 

V. My brethren, the love I have towards you makes me the more 
large;" and having a great joy in you, I endeavour to secure you 
against danger; or rather not I, but Jesus Christ, in whom being 
bound, I the more fear, as being yet only b on the way to suffering. 
But your prayer to God shall make me perfect, that I may attain to 
that portion which by God's mercy is allotted to me ; fleeing to the 
gospel as to the flesh of Christ, and to the apostles as to the presbytery 
of the church. Let us also love the prophets, forasmuch as they also 
have led us to the gospel, and to hope in Christ, and to expect him. d 
In whom also believing, they were saved, in the unity of Jesus Christ; 
being holy men, worthy to be loved, and had in wonder, who have 
received testimony from Jesus Christ, and are numbered in the gospel 
of our common hope. 

VI. But if any one shall preach the Jewish law e unto you, hearken 
not unto him ; for it is better to receive the doctrine of Christ from 
one that has been circumcised, than Judaism from one that has not. 
But if either the one or other do not speak concerning Christ Jesus, 
they seem to me to be but as monuments and sepulchres of the dead, 
upon which are written only the names of men. Flee therefore the 
wicked arts and snares of the prince of this world, lest at any time, 
being oppressed by his cunning/ ye grow cold 5 in your charity. But 
come all together into the same place, with an undivided heart. And 
I bless my God that I have a good conscience towards you, and that 
no one among you has whereof to boast, either open or privately, that 
I have been burdensome to him in much or little. And I wish, to all 
amongst whom I have conversed, that it may not turn to- a witness 
against them. 

VII. For although some would have deceived me according to the 
flesh, yet the spirit, being from God, is not deceived : for it knows 
both whence it comes, and whither it goes, and reproves the secrets 
of the heart. I cried whilst I was among you, I spake with a loud 

° Very much poured out. h Vid. Voss. in loc. Imperfect. c Vid. Voss. in loc. 

d Or, preached of the gospel ; and hoped in him, and expected him. * Judaism. f Opi- 
nion, counsel. s Weak. 



112 ST. IGNATIUS ? S EPISTLE 

voice,-— Attend to the bishop, and to the presbytery, and to the dea- 
cons. Now some supposed that I spake this as foreseeing the division * 
that should come among you. But he is my witness for whose sake I 
am in bonds, that I knew nothing from any man : but the Spirit spake, 
saying on this wise : — Do nothing without the bishop ; keep your 
bodies 6 as the temples of God; love unity; flee divisions; be the 
followers of Christ, as he was of the Father. 

VIII. I therefore did as became me, as a man composed to unity : 
for where there is division and wrath, God dwelleth not. But the 
Lord forgives all that repent, if they return" to the unity of God, and 
to the council of the bishop. For I trust in the grace of Jesus Christ 
that he will free you from d every bond. Nevertheless I exhort you 
that you do nothing out of strife, but according to the instruction of 
Christ ; because I have heard of some who say, Unless I find it written 
in the originals, 6 1 will not believe it to be written in the Gospel. And 
when I said, it is written, they answered what lay before them in their 
corrupted copies. But to me, Jesus Christ is instead of all the uncor- 
rupted monuments in the world, together with those undefiled^ monu- 
ments, his cross, and death, and resurrection, and the faith which is by 
him ; by which I desire, through your prayers, to be justified. 

IX. The priests, indeed, are good ; but much better is the high 
priest, to whom the Holy of Holies has been committed, and who 
alone has been intrusted with the secrets of God. He is the door of 
the Father, by which Abraham, and Isaac, and Jacob, and all the pro- 
phets enter in, as well as the apostles and the church. And all these 
things tend to the unity which is of God. Howbeit the gospel has 
somewhat in it far above all other dispensations ; namely, the appear- 
ance of our Saviour the Lord Jesus Christ, his passion and resurrec- 
tion. For the beloved prophets referred to him : but the gospel is the 
perfection of incorruption. All, therefore, together are good, if ye 
believe with charity. 

X. Now as concerning the church of Antioch, which is in Syria: 
seeing I am told that through your prayers, and the bowels which ye 
have towards it in Jesus Christ, it is in peace, it will become you, as 
the church of God, to ordain some deacon s to go to them thither as 
the ambassador of God ; that he may rejoice with them when they meet 
together, and glorify God's name. Blessed be that man, in Jesus 
Christ, who shall be found worthy of such a ministry ; and ye your- 
selves also shall be glorified. Now, if ye be willing it is not impos- 
sible for you to do this for the sake of God ; as also the other neigh- 
bouring churches have sent them, — some bishops, some priests and 
deacons. 



° Of some. h Flesh. e Repent. d Who will loose from you. c Archives.- 

V d. Voss. Annot. in loc. / Untouched. s Messenger, or minister. 



TO THE PHILADELPHIANS. 113 

XI. As concerning Philo, the deacon of Cilicia, a most worthy- 
man, he still ministers unto me in the word of God, together with 
Rheus* of Agathopolis, a singular good person, who has followed me 
even from Syria, not regarding his life : these also bear witness unto 
you. And I myself give thanks to God for you, that ye receive them 
as the Lord shall receive you. But for those that dishonoured them, 
may they be forgiven through the grace of Jesus Christ. The charity 
of the brethren that are at Troas salutes you, from whence also I now 
write by Burrhus, who was sent, together with me, by those of Ephesus 
and Smyrna, for respect sake. May our Lord Jesus Christ honour 
them, in whom they hope, both in flesh, and soul, and spirit, — in faith, 
in love, in unity. Farewell in Christ Jesus, our common hope. 

a Vossius, a martyr, or confessor. — Vid. Annot in loc *Vid. Vossii Annotin Ep. 

«d Smyrn. p. 26 i. See below, p. 116, sect, x. 



15 k2 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

THE SMYRILEANS. 



Ignatius, who is also called Theophorus, to the church of God the 
Father, and of the beloved Jesus Christ; which God hath mercifully 
blessed a with every good gift, being filled with faith and charity, so that 
it is wanting in no gift; most worthy of God, and fruitful in saints ; 
the church which is at Smyrna in Asia, all joy through his immaculate 
Spirity and the Word of God. 

I. I GLOKiFY God, even Jesus Christ, who has given you such wis- 
dom : for I have observed that you are settled in an immovable faith, 
as if you were nailed to the cross of our Lord Jesus Christ, both in 
the flesh and in the spirit, and are confirmed in love through the blood 
of Christ, being fully persuaded of those things which relate unto ouf 
Lord, b who truly was of the race of David according to the flesh, but 
the Son of God according to the will and power of God ; truly born 
of the Virgin, and baptized of John : that so all righteousness might 
be fulfilled by him. c He was also truly crucified by Pontius Pilate and 
Herod the tetrarch, being nailed for us in the flesh, by the fruits of 
which we are saved, even by the most blessed passion, that he might 
set up d a token for all ages through his resurrection, to all his holy and 
faithful servants, whether they be Jews or Gentiles, in one body of his 
church. 

II. Now all these things he suffered for us, that we might be saved. 
And he suffered truly, as he also truly raised up himself; and not, as 
some unbelievers say, that he only seemed to suffer, they themselves 
only seeming to be. e And as they believe, so it shall happen unto 
them : when being divested of the body, they shall become mere 
spirits/ 

III. But I know, that even after his resurrection, he was in the flesh ; 
and I believe that he is still so. And when he came to those who 
were with Peter, he s said unto them, " Take, handle me, and see that 



Comp. 1 Cor. vii. 25. » Unto the Lord. c Matt. iii. 15. d Vid. Voss. Annot. 
in loc. e i. e. Christians. / Incorporeal and demoniac. s Ex Evang. Sec. Hebr. 
See Dr. Grabe, Spicileg. torn. ii. p. 25. 
114 



EPISTLE TO THE SMYRN^ANS. 115 

I am not an incorporeal demon." And straightway they felt him and 
believed ; being convinced both by his flesh and spirit. For this cause 
they despised death, and were found to be above it. But after his 
resurrection he did eat and drink with them, as he was flesh ; although 
as to his spirit he was united to the Father. 

IV. Now these things, beloved, I put* you in mind of, not question- 
ing but that you yourselves also believe that they are so. But I arm 
you beforehand against certain beasts in the shape of men, whom you 
must not only not receive, but if it be possible must not meet with. 
Only you must pray for them, that if it be the will of God, they may 
repent ; which yet will be very hard. But of this our Lord Jesus 
Christ has the power, who is our true life. For if all those things were 
done only in show by our Lord, then do I also seem only to be bound. 
And why have I given up myself to death, to the fire, to the sword, 
to wild beasts ? But now the nearer I am to the sword, the nearer I 
am to God : when I shall come among the wild beasts, I shall come 
to God. Only, in the name of Jesus Christ, I undergo all, to suffer 
together with him ; He who has made a perfect man strengthening me. 

Whom some, not knowing, do deny ; or rather have been denied by 
him, being the advocates of death, rather than of the truth. Whom 
neither the prophecies, nor the law of Moses have persuaded, nor the 
gospel itself, even to this day, nor the sufferings of every one of us : 
for they think also the same things of us. For what does a man profit 
me. if he shall praise me, and blaspheme my Lord ; not confessing 
that he was truly made man ? d Now he that doth not say this, does 
in effect deny him, and is in death. But for the names of such as do 
this, they being unbelievers, I thought it not fitting to write them unto 
you. Yea, God forbid that I should make any mention of them, till 
they shall repent to a true belief of Christ's passion, which is our re- 
surrection. 

VI. Let no man deceive himself: both the things which are in 
heaven, and the glorious angels and princes, whether visible or invisi- 
ble, if they believe not in the blood of Christ, it shall be e to them to 
condemnation. " He that is able to receive this, let him receive ft."* 
Let no man's place s or state in the world puff him up ; that which is 
worth all is faith and charity, to which nothing is to be preferred. But 
consider those who are of a different opinion from us, as to what con- 
cerns the grace of Jesus Christ, which is come unto us, how contrary 
they are to the design of God ! They have no regard to charity ; no 
care of the widow, the fatherless, and the oppressed ; of the bound or 
free, of the hungry or thirsty. 

VII. They abstain from the eucharist, and from the public offices, 71 

* Death. b Mmonish. c Have so. d Had true flesh. e It is. /Matt xix. 12. 
* Vid. Epist. Interpol. h Vid. Annot. Coteler. in loc. — Or, prayers. 



116 ST. IGNATIUS^ EPISTLE 

because they confess not the eucharist to be the flesh of our Saviour 
Jesus Christ, which suffered for our sins, and which the Father, of his 
goodness, raised again from the dead. And for this cause, contradict- 
ing the gift of God, they die in their disputes. But" much better 
would it be for them to receive" it, that they might one day rise through 
it. It will therefore become you to abstain from such persons, and not 
to speak with them, neither in private, nor in public ; but to hearken 
to the prophets, and especially to the gospel, in which both Christ's 
passion is manifested unto us, and his resurrection perfectly declared. 
But flee all divisions as the beginning of evils. 

VIII. See that ye all follow your bishop, as Jesus Christ the Father ; 
and the presbytery, as the apostles ; and reverence the deacons, as the 
command of God. Let no man do any thing of what belongs to the 
church separately from the bishop. Let that eucharist be looked upon 
as well established, which is either offered by the bishop, or by him to 
whom the bishop has given his consent. Wheresoever the bishop shall 
appear, there let the people e also be ; as where Jesus Christ is, there 
is the catholic church. It is not lawful without the bishop, neither to 
baptize, nor to celebrate the holy communion ; d but whatsoever he shall 
approve of, that is also pleasing unto God ; that so whatever is done 
may be sure and well done. 

IX. For what remains, it is very reasonable that we should repent,' 
whilst there is yet time to return unto God. It is a good thing to have 
a due regard both to God, and to the bishop ; he that honours the 
bishop shall be honoured of God. But he that does any thing without 
his knowledge, ministers / unto the devil. Let all things, therefore, 
abound to you in charity ; seeing ye are worthy. Ye have refreshed 
me in all things ; so shall Jesus Christ you. Ye have loved me, both 
when I was present with you, and now, being absent, ye cease not to 
do so. May God be your reward ; for whom whilst ye undergo all 
things, ye shall attain unto him. 

X. Ye have done well in that ye have received Philo, and Rheus 
Agathopus, 5 who followed me for 71 the word of God, as the deacons 
of Christ our God. Who also gave thanks unto the Lord for you, 
forasmuch as ye have refreshed them in all things. 1 Nor* shall any 
thing that you have done be lost to you. My soul l be for yours, and 
my bonds, which ye have not despised nor been ashamed of. Where- 
fore neither shall Jesus Christ, our perfect faith, be ashamed of you. 

XI. Your prayer is come to the church of Antioch which is in Syria ; 
from whence being sent, bound with chains, becoming God, I salute 
the™ churches; being not worthy to be called from thence," as being 

° Vid. Cotel. Annot. b Love. e Multitude. d Make a love-feast. ' Return to 

a sound mind. f Does worship. s Vid. Voss. Annot. in loc. * Unto. «' Ways 
1 Vid. Epist. Interpol. l Spirit. m Ml the. n i. e. The bishop of that church. 



TO THE SMYRN JEANS. 117 

*he least among them. Nevertheless, by the will of God, I have been 
thought worthy of this honour ; not for that I think I have deserved it, 
but by the grace of God ; which I wish may be perfectly given unto 
me, and through your prayers I may attain unto God. And therefore 
that your work may be fully accomplished both upon earth and in 
heaven, it will be fitting, and for the honour of God, that your church* 
appoint some worthy delegate, who being come as far as Syria, may 
rejoice, together with them, that they are in peace ; and that they are 
again restored to their former state," and have again received their 
proper body. Wherefore I should think it a worthy action to send 
some one from you with an epistle to congratulate with them their 
peace in God ; and that through your prayers they have now gotten 
to their harbour. For inasmuch as ye are perfect yourselves, you 
ought to think those things that are perfect. For when you are desi- 
rous to do well, God is ready to enable you c thereunto. 

XII. The love of the brethren that are at Troas salute you ; from 
whence I write to you by Burrhus, whom ye sent with me, together 
with the Ephesians, your brethren ; and who has in all things refreshed 
me. And I would to God that all would imitate him, as being a 
pattern of the ministry of God. May his grace fully reward him ! I 
salute your very worthy bishop, and your venerable presbytery ; and 
your deacons, my fellow-servants, and all of you in general, and every 
one in particular, in the name of Jesus Christ, and in his flesh and 
blood ; in his passion and resurrection, both fleshly and spiritually ; 
and in the unity d of God with e you. Grace be with you, and patience, 
for evermore. 

XIII. I salute the families of my brethren, with their wives and 
children ; and the virgins* that are called widows. Be strong in the 
power of the Holy Ghost. Philo, who is present with me, salutes you. 
I salute the house of Tavias, and pray that it may be strengthened in 
faith and charity, both of flesh and spirit. I salute Alee, my well- 
beloved, together 5 with the incomparable Daphnus, and Eutechnus, 
and all by name. Farewell in the grace of God. 

To the Smymaeans from Troas. 

a Vid. Voss. Annot. in loc b Bulk, greatness. e Help you. d Vid. Voss. Annot. 
in loc. ' And. fi. e. The deaconesses. — See, for the reason of this name, Voss. 
Annot. in loc. Add. Coteler. ib. s See Voss. Annot. Ex Epist. Interpol. 



THE 

EPISTLE OF ST. IGNATIUS 

TO 

ST. POLYCARP. 



Ignatius, who is also called Theophorus, to Polycarp, bishop of the 
church which is at Smyrna ; ° their overseer, but rather himself over- 
looked by God the Father, and the Lord Jesus Christ ; all happiness. 

I. Having known that thy mind towards God is fixed, as it were, 
upon an immovable rock, I exceedingly give thanks that I have been 
thought worthy to behold thy blessed 6 face, in which may I always 
rejoice in God. Wherefore, I beseech thee by the grace of God, with 
which thou art clothed, to press forward in thy course, and to exhort 
all others, that they may be saved. Maintain thy place, with all care 
both of flesh and spirit : c make it thy endeavour to preserve unity, than 
which nothing is better. Bear with all men, even as the Lord with 
thee. Support all in love, as also thou dost. " Pray without ceas- 
ing :" d ask more understanding than what thou already hast. Be 
watchful, having thy spirit always awake. Speak to every one ac- 
cording as God shall enable thee. e Bear the infirmities-'' of all, as a 
perfect combatant. Where the labour is great, the gain \s s the more. 

II. If thou shalt love the good disciples, what thank is it ? But 
rather do thou subject to thee those that are mischievous, in meekness. 
Every wound is not healed with the same plaster : if the accessions 
of the disease be vehement, mollify them with soft remedies : n be in 
all things, "wise as a serpent, but harmless as a dove." 1 For this 
cause thou art composed of flesh and spirit, that thou mayest mollify 
those things that appear before thy face. And as for those that are not 
seen, pray to God that he would reveal them unto thee, that so thou 
mayst be wanting in nothing, but mayst abound in every gift. The 
times demand thee, as the pilots the winds, and he that is tossed in a 
tempest the haven where he would be, that thou mayest attain unto 
God. Be sober, as the combatant of God; the crown" proposed to 
thee is immortality and eternal life, concerning which thou art also fully 

a Of the Smyrnceans. b Innocent.. c Vid. 1 Cor. vii. 34. d Be at leisure, &c. 

« Vid. Voss. in loc. aliter Vet. Lat. Interpr. / The diseases. s Is much. h Super- 
fusions. * Matt. x. 16. * Vid. Voss. Annot. in loc. Collat. cum Coteler. ib. 
118 



ST. IGNATIUs's EPISTLE TO ST. POLYCARP. 119 

persuaded. I will be thy surety in all things, and my bonds, which 
thou hast loved. 

III. Let not those that seem worthy of credit, but teach other doc- 
trines, disturb thee. Stand firm and immovable as an anvil when it 
is beaten upon. It is the part of a brave combatant to be wounded,* 
and yet to overcome. But especially we ought to endure all things 
for God's sake, that he may bear with us. Be every day better than 
other : consider the times ; and expect him, who is above all time, 
eternal, invisible, though for our sakes made visible ; impalpable, and 
impassible, yet for us subjected to sufferings, enduring all manner of 
ways for our salvation. 

IV. Let not the widows be neglected : be thou, after God, their 
guardian. Let nothing be done without thy knowledge and consent : 
neither do thou any thing but according to the will of God : as also 
thou dost, with all constancy.* Let your assemblies be more full : 
inquire into all by name. Overlook not the men and maid-servants : 
neither let them be puffed up ; but rather let them be the more subject, 
— to the glory of God, that they may obtain from him a better liberty. 
Let them not desire to be e set free at the public cost, that they be not 
slaves to their own lusts. 

V. Flee evil arts;-'' or rather, make not any mention of them. Say 
to my sisters that they love the Lord ; and be satisfied with their own 
husbands, both in the flesh and spirit. In like manner, exhort my 
brethren, in the name of Jesus Christ, that they love their wives, even 
as the Lord the church. If any man can remain in a virgin state, to 5 
the honour of the flesh of Christ, let him remain without boasting; 
but if he boast, he is undone. And if he desire to be more taken 
notice of than the bishop, he is corrupted. But it becomes all such 
as are married, whether men or women, to come together with the 
consent of the bishop, that so their marriage may be according to god- 
liness, and not in lust. Let all things be done to the honour of God. 

VI. Hearken unto the bishop, 71 that God also may hearken unto you 
My soul be security for them that submit to their bishop, with their 
presbyters, and deacons. And may my portion be together with theirs 
in God. Labour with one another ; contend together, run together, 
suffer together, sleep together, and rise together ; as the stewards, and 
assessors, and ministers of God. Please him under whom ye war, and 
from whom ye receive your wages. Let none of you be found a de- 
serter ; but let your baptism remain as your arms — your faith as your 
helmet — your charity as your spear — your patience as your whole 

° Amaze thee. b Beaten. e More studious, diligent. d Being well settled. 

* Vid. Annot. Coteler. in loc. / Or, trades. s Vid. Annot. Vossii et Coteler. in loc 

* Observe, from the foregoing section, that Ignatius here speaks not to Poly carp, but 
through him to the church of Smyrna. 



120 ST. IGNATIUS'S EPISTLE TO ST. POLYCARP. 

armour. Let your works be your charge, that so you may receive a 
suitable reward. Be long-suffering, therefore, towards each other in 
meekness, as God is towards you. Let me have joy of you in all 
things. 

VII. Now forasmuch as the church of Antioch in Syria is, as I am 
told," in peace through your prayers, I also have been the more com- 
forted, and without care in God c — if so be that by suffering I shall 
attain unto God, that, through your prayers, I may be found a disciple 
of Christ. It will be very fit, most holy Polycarp, to call a select 
council/ and choose some one whom ye particularly love, and who is 
patient of labour, that he may be the messenger of God ; and that 
going unto Syria, he may glorify your incessant love, to the praise of 
Christ. A Christian has not the power of himself, but must always 
be at leisure for God's service. Now this work is both God's and 
yours, when ye shall have perfected it. For I trust, through the grace 
of God, that ye are ready to every good work that is fitting for you in 
the Lord. Knowing therefore your earnest affection to the truth, I 
have exhorted you by these short letters." 

VIII. But forasmuch as I have not been able to write to all the 
churches, because I must suddenly sail from Troas to Neapolis — (for 
so is the command of those to whose pleasure I am subject) — do you 
write to the churches that are near you, as being instructed in the will 
of God, that they also may do in like manner. Let those that are able 
send messengers/ and let the rest send their letters by those who shall 
be sent by you ; that you may be glorified to all eternity,^ of which 
you are worthy. I salute all by name, particularly the wife of Epi- 
tropus, with all her house and children. I salute Attalus, my well- 
beloved. I salute him who shall be thought worthy to be sent by you 
into Syria. Let grace be ever with him, and with Polycarp, who sends 
him. ft I wish you all happiness in our God, Jesus Christ; in whom 
continue, in the unity and protection of God. I salute Alee, my well- 
beloved. Farewell in the Lord. 

To Polycarp. 

a That which is committed to your custody to keep secure. b It has been manifested unto rne. 
In the security of God. d Most becoming God. « Viz. To the Smyrnseans, and this 
to himself. See Pearson in loc. / Footmen. s Vid. Voss» in ioc. In the eternal 

work. ft Ex VeL Interpr. Vid. Voss. Ann at. 



PRELIMINARY DISCOURSE 

OF THE MARTYRDOM OF ST. IGNATIUS, AND OF THE FOLLOWING 
RELATION OF IT, WRITTEN BY THOSE WHO WERE PRESENT AT HIS 
SUFFERINGS. 

Of the life of St. Ignatius — Whence he was called Theophorus — That he never saw 
Christ, but was converted to Christianity by the apostles ; and by tbem made bishop 
of Antioch — How he behaved himself in that station — Of his death — Why he was 
sent from Antioch to Rome, in order to his suffering there — Melaphrasles's account of 
the effect which his death wrought upon the emperor Trajan, rejected — How the per- 
secution of the Christians came to be mitigated about the time that he suffered — An 
inquiry into the time of his martyrdom. 

1. In the foregoing chapter I have given such an account of the 
epistles of St. Ignatius as seemed necessary to vindicate the authority 
of them, and to remove those prejudices which some had of late en- 
deavoured to raise against them. I am now to pass from the writings 
of this holy man, to his truly great and heroical sufferings: an account 
whereof is in the next place subjoined, in the relation of those who 
accompanied him from Antioch to Rome, and were the eye-witnesses 
of his martyrdom. 

2. But before I come to the consideration of this last and noblest 
part of his life, I cannot but think it will be expected from me to give 
some account of the foregoing passages of it ; that so we may have at 
once a full view of this great saint, and perceive by what steps he 
prepared himself for so constant and glorious a death. 

3. And here it will be necessary for me, in the first place, to con- 
sider the character which he gives of himself in the beginning of all 
his epistles, and which he freely asserted before the ° emperor himself, 
at his examination ; namely, that of Theophorus. Now this, accord- 
ing to the different pronunciation of it, may be expounded after a dif- 
ferent manner ; and signify either a person carried by God, or else a 
divine person ; one who carries God in his breast. And in both these 
significations we find this name to have been given to this holy 
man. 

4. For, first, as to the former signification, we are told, by some of 
the writers of his life, that St. Ignatius was the child whom our blessed 
Saviour took in his arms, and set before his disciples as a pattern of 
humility, when he told them that " unless they should be converted, 
and become as little children, they should in no wise enter into the 
kingdom of God ;"" and that from thence he took the name of Theo- 
phorus, one who was borne, or carried by God. And thus not only 

a Acts of Ignatius, num. iv. v. * Matt, xviii. 3. 

16 L 121 



122 PRELIMINARY DISCOURSE 

Metaphrastes a and Nicephorus* among the Greeks, but, as our learned 
Bishop Usher c tells us, « some Syriac writers, more ancient than they, 
both interpret this name, and give an account of its being attributed to 
this blessed martyr." 

5. But, as stories of this kind seldom lose in the relation, so we find 
the Latins d making a farther improvement of the present fable. For 
having confirmed the truth of what these men had before observed, 
of Ignatius being taken up by our Saviour into his arms ; they add, 
that for this reason the apostles, when they made him bishop of 
Antioch, durst not lay their hands upon him, " he having been before 
both commended by our Saviour Christ, and sanctified by his touching 
of him." 

6. There is so much of romance in all the latter part of this story, 
and so little grounds for the former, that I shall not need to spend any 
time in the confuting of either. It is enough that St. Chrysostom e has 
assured us, that this holy man never saw the Lord, and that all the 
other ancient writers are silent as to this particular, which makes me 
the rather wonder at the endeavour of a late learned writer / of our 
own country to give countenance to such a fable ; w T hich, if not des- 
titute of all probability, yet at least wants any good authority to sup- 
port it; and as our learned Bishop Pearson s very reasonably conjec- 
tures, was first started about the time of the eighth general council, by 
the party of that Ignatius who was then set up in opposition to Photius ; 
and from thence derived both to Anastasius among the Latins, and to 
Metaphrastes among the Greeks. 

7. To pass then from this fabulous account of this title, let us come to 
the consideration of the true import of it. Now, for that as we cannot 
have any better, so neither need we desire any other account than 
what this holy man* himself gave the emperor of that name. When 
being asked by him, " Who was Theophorus ?" he replied, " He who 
has Christ in his breast." And in this sense was this name commonly 
used among the ancients ; as has been shown, in a multitude of ex- 
amples, by Bishop Pearson, 1 in his elaborate vindication of Ignatius's 
epistles. I shall offer only one of them, that of St. Cyril, who anathe- 
matizes those who should call our Saviour Christ, Theophorus ; « lest," 
says he, " he should thereby be understood to have been no other than 
one of the saints." 

8. It remains, then, that Ignatius was called Theophorus, for the 
same reason that any other divine or excellent person might have been 



"Metaphrast. apud Coteler. p. 991. fc Niceph. Hist. Eccl. lib. ii. cap. 35. 

e Usser. Annot. in Act. Mart. Ignat. num. iv. d Vid. Annot. in Concil. GEcum. viii. 
Concil. Lab. torn. viii. p. 994. D. c Homil. in S. Ignat. torn. i. Fevardent. p. 499, 

506, B. C. /Montac. Origin. Eccles. torn. ii. p. 211, 212. e Vind. Ignat. part ii. 

cap. xii. p. 149. h Acts of Ignat. num. v. » Vind. Ignat. part ii. p. 144. 



OF THE MARTYRDOM OF ST. IGNATIUS. 123 

so called ; namely, upon the account of his admirable piety ; because 
his soul was full of the love of God, and sanctified with an extraordi- 
nary portion of the Divine grace ; as both his life showed, and the 
earnest desire he had to be dissolved, and to be with Christ, and his 
joy when he saw himself approaching towards it ; and (to mention no 
more) his constancy in his last and most terrible conflict with the wild 
beasts, will not suffer us to doubt. 

9. But though the story of our Saviour's taking St. Ignatius into 
his arms be of no credit, yet thus much St. Chrysostom tells* us, that 
he was intimately acquainted with the holy apostles, and instructed by 
them in the full knowledge of all the mysteries of the gospel. What 
was the country that gave birth to this blessed saint, or who his parents 
were, we cannot tell. Indeed, as to the former of these, his country, 
a late author" has endeavoured, from a passage in Abulfaragius, set 
out by our incomparable Dr. Pococke, to fix it at Nora in Sardinia ; a 
place which still retains its ancient name with very little variation. 
This is certain, that growing eminent both in the knowledge of the 
doctrine of Christ, and in a life exactly framed according to the strictest 
rules of it, he was, upon the death of Euodius, chosen by the apostles that 
were still living, to be bishop of Antioch, the metropolis of Syria ; and, 
whatever Anastasius pretends, received imposition of hands from them. 

10. How he behaved himself in this great station, though we have 
no particular account left to us, yet we may easily conclude from that 
short hint that is given us of it, in the relation of his martyrdom,' 1 
where we are told that he was " a man in all things like unto the 
apostles ; that as a good governor, by the helm of prayer and fasting, 
by the constancy of his doctrine and spiritual labour, he opposed him- 
self to the floods of the adversary; that he was like a divine lamp 
illuminating the hearts of the faithful by his exposition of the Holy 
Scriptures ; and lastly, that to preserve his church, he doubted not 
freely, and of his own accord, to expose himself to the most bitter 
death." This is in general the character of his behaviour in his church 
of Antioch; a greater than which can hardly be given to any man. 
Nor indeed can we doubt but that he, who, as Eusebius e tells us, and 
as his epistles still remaining abundantly testify, was so careful of all 
the other churches, to confirm them in a sound faith, and in a constant 
adherence to their holy religion, was certainly much more vigilant to 
promote the interests of piety within his own diocese, which was blessed 
with his government above forty years/ 

° Homil. in Ignat. p. 499, torn. i. Fevardent. b Ernest. Tentzel. Exercit. Select, iii. 

num. ii. p. 47. Comp. Dr. Grabe's Spicileg. torn. ii. p. 1. c Vid. Chrysost. Orat. in 

Laud. Ignat. Theodoret. torn. iv. p. 33, Dial. 1. Comp. Usser. Annot. in Epist. ad 
Antioch. p. 107. Pearson. Vind. Ignat. part ii. p. 107. d Acts of Ignat. num. i. ii. 

iii. ■ Hist. Eccles. lib. iii. cap. 36. /Euseb. Chron. ab anno 69 ad 1 10, alii ad 1 1 6 
Vid infra. 



124 PRELIMINARY DISCOURSE 

11. Hence we may observe what a tender concern he expresses in 
all his epistles for his church at Antioch ; with what affection he re- 
commends it to the prayers of those to whom he wrote ; and especially 
to the care of his dear friend and fellow-disciple, St. Polycarp. And 
when he heard at Troas of the ceasing of the persecution there, how 
did he rejoice at it, and require all the neighbouring churches to rejoice 
with him ; and to send their messengers and letters thither, to congra- 
tulate with them upon that account ! ° 

, 12. Such was his affection towards his own church, and his care 
of all the others round about him ; by both of which he became in 
such an extraordinary favour with them, that they thought nothing 
could be sufficient to express their respect towards him. And there- 
fore we are told, that when he was carried from Antioch to Rome, in 
order to his suffering, all the churches everywhere sent messengers* 
on his way to attend him, and to communicate to his wants. And 
what is yet more, they were generally their bishops themselves that 
came to meet him, and thought it a singular happiness to receive some 
spiritual exhortations from him. And when he was dead, they paid 
such an honour to his memory, as to account the few bones c that were 
left of him by the wild beasts, more precious than the richest jewels : 
insomuch that we are told they were several d ages after taken up from 
the place where they were first deposited, as not honourable enough 
for them to lie in, and that being brought within the city where he 
once was bishop, there was instituted a yearly festival in memory of 
him. 

13. As for what concerns the circumstances of his death, they are 
so particularly recounted in the relation I have here subjoined of it, 
that nothing more needs to be added to what is there delivered of this 
matter. Yet one remark I cannot but make on that particular of his 
story which has puzzled so many learned men e to account for, but 
may easily be resolved, and I believe most truly too, into the over- 
ruling hand of the Divine Providence ; and that is, of the sending of 
this holy man from Antioch as far as Rome to suffer. For whatever 
the design of the emperor / may have been in it, whether he intended 
to increase his sufferings by a journey so wearisome, and attended 
with so many bitter circumstances, as that must needs have been to a 
person very probably, at that time, fourscore years of age ; or whether 
he hoped by this means to have overcome his constancy, and to have 
drawn him away from his faith ; or lastly, whether, as Metaphrastes s 



See his Epistles to the Philadelp. Smyrn. and to St. Polycarp. b Vid. Ignat. 

Epist. et speciatim ad Rom. num. ix. Add. Act. Ignat. num. ix. c Vid. Act. Ignat. 

num. xiii. d Vid. Usserii Ann. in Act. Ignat. num. xxxvii. ■ Vid. Scalig. in Euseb. 
ad Ann. 110. /Vid. Usser. Not. in Act. Ignat. num. ix. p. 39, 40. Tentzel. Exerc- 
iii. p. 49. e Matt, apud Coteler. 



OF THE MARTYRDOM OF ST. IGNATIUS. 125 

tells us, upon his consulting with those of the senate who were with 
him, he was advised " not to let him suffer at Antioch, lest thereby he 
should raise his esteem the more among the people, and render him 
still more dear and desirable to them;" we cannot doubt but that 
God hereby designed to present to all the nations through which he 
was to pass, a glorious instance of the power of his religion, that could 
enable this blessed martyr with so much constancy to despise all the 
violence of his enemies, and to be impatient after those trials which 
they hoped should have affrighted him into a base and degenerous 
compliance with their desires. 

14. This was indeed a triumph worthy of the Christian religion : 
nor was it any small advantage to the churches at such a critical time, 
to have their zeal awakened, and their courage confirmed, both by the 
example and exhortations of this great man, from Antioch even to 
Rome itself. And we are accordingly told with what mighty comfort 
and satisfaction they received his instructions, and, as the authors of 
his acts express it, " rejoiced to partake in his spiritual gift." 

15. Nay, but if we may believe Metaphrastes as to the effect which 
the sufferings of this holy man had upon the mind of the emperor, the 
church received yet greater benefit by his death; "For Trajan,"* 
says he, « hearing of what had been done to Ignatius, and how un- 
dauntedly he had undergone the sentence that was pronounced against 
him ; and being informed that the Christians were a sort of men that 
did nothing contrary to the laws, nor were guilty of any impieties, but 
worshipped Christ as the Son of God, and exercised all temperance 
both in meat and drink, nor meddled with any thing that was forbid- 
den ; he began to repent of what he had done, and commanded that 
the Christians should indeed be searched out, but that, being dis- 
covered, they should not be put to death ; only they should not be 
admitted into any offices, nor be suffered to meddle with any public 
employs. Thus was not only the life of Ignatius of great use to the 
church, but his very death the means of procuring much good to it." 
And what Metaphrastes here tells us, we find in effect delivered by 
another author of his acts, not yet set forth ; from whom he seems to 
have taken his story, only with the addition of some farther circum- 
stances of his own, to make it the more complete. 

16. But though I should be far from envying any thing that might 
make for the honour of this blessed martyr, yet are there many circum- 
stances in the story which Metaphrastes has here put together, that 
makes me justly call in question the truth of it. For first, it is evi- 
dent, beyond all doubt, that the persecution was abated at Antioch 

°Acts of Ignat num. ix. *Mart Ignat apud Coteler. p. 1002. «Vid. Usser. 

Annot. in Act Ignat pp. 55, 56. 

l2 



126 PRELIMINARY DISCOURSE 

before Ignatius suffered, nay, before he was yet gone out of the Lesser 
Asia. Insomuch, that in his three last epistles which he wrote from 
Troas to the Philadelphians, the Smyrnseans, and to Polycarp himself, 
he particularly takes notice of the peace of the church of Antioch, and 
exhorts them to send congratulatory messages thither upon the account 
of it. 

17. Nor was this suspension of the persecution granted upon Igna- 
tius's account, but upon the remonstrances which the emperor's own 
officers made to him, both of the numbers of those that died for the 
Christian faith, and of the innocency of their lives ; and lastly, of the 
readiness with which they not only suffered when taken, but volun- 
tarily came and presented themselves before those who were to con- 
demn them. Two of these epistles, relating to this very persecution, 
we have still remaining ; the one written by Tiberianus," president of 
Palsestina Prima ; the other of Pliny the younger, 1 ' pro-prsetor of Bithy- 
nia : and the answer of Trajan to the latter, of which we find to have 
been in the same words that Jo. Malela tells us he replied to the other ; 
viz., "That the Christians should not be sought after; but if they 
were brought before them and convicted, should be punished unless 
they abjured." 

18. The same is the account which not only* Eusebius, from Ter- 
tullian/ gives us of the emperor's order as to this matter ; but which 
Suidas/ after both, has left us of it : which makes it the more strange 
to find such a different relation both in Bishop Usher's manuscript 
author, and in Metaphrastes's Acts of Ignatius before mentioned. It 
is true that, notwithstanding these rescripts of the emperor, the perse- 
cution still continued ; nor was it so soon over in other places as it was 
at Antioch. This is not only evident from the history of this time left 
us by Eusebius,^ but may in general be concluded from the prayer" 
which this holy saint made at his martyrdom ; where, say our acts, 
" He entreated the Son of God in behalf of the churches, that he 
would put a stop to the persecution, and restore peace and quiet to 
them." But these were only local persecutions, as Eusebius 1 calls 
them ; and proceeded rather from the fury of the people, and the per- 
verseness of some particular governors, than from the design or com- 
mand of the emperor. 

19. As to the time of Ignatius's suffering, we are only told, in his 
acts, that it was when Syria * and Senecius were consuls ; nor are 
learned men yet agreed in what year to fix it. Eusebius, in his 
Chronicle, places it in the year of Christ 110 ; Marianus Scotus, 112; 

a Apud Usser. Annot. in Epist. ad Philadelph. not. 82. Et in Append, p. 9. fe Plin. 
Secun. Epist. lib. x. epist. 97. c Ibid. Epist. 98. d Hist. Eccles. lib. iii. c. 33. 

■ Apologet. cap. ii. / In voce Tpdiav6 ? . s Lib. iii. c. 32. Hist. Eccles. h Acta 

Mart. Ignat. num. xii. * Euseb. ibid. * Or, Sura. 



OF THE MARTYRDOM OF ST. IGNATIUS. 127 

Bishop Usher yet sooner, in the year 107. And lastly, to name no 
more, our most exact Bishop Lloyd," followed therein by the late 
critique upon Baronius, Antonius Pagi, yet later than any ; to wit, in 
the year that the great earthquake fell out at Antioch, and from which 
Trajan himself hardly escaped; which, as Jo. Malela c accounts it, 
and is followed therein by Bishop Usher in his computation, was in the 
year 116. 

20. And this may suffice to have been observed concerning the most 
eminent- passages that occur in the Acts of the Martyrdom of St. Igna- 
tius. I shall need say nothing to the authority of the relation itself; 
which, as it is written with all sincerity, and void of those additions 
which later writers have made to these kind of histories, so we are told, 
in the close of it, that it was compiled by those who went with him from 
Antioch, and were the eye-witnesses of his encounters. That the latter 
part of these acts was added to the original account of the martyrdom of 
this holy man, the learned Dr. Grabe has proved to be at least probable ; 
but this does not at all affect the other parts of them, which the same 
judicious writer receives as true and authentic. These acts were first 
published from two very ancient manuscripts, by our most reverend 
Archbishop Usher, in his appendix to his edition of Ignatius, anno 1647. 
They have since been printed in their original Greek, by a very learned 
man abroad ; and reprinted by Dr. Grabe, in his Spicilegium, here in 
England. From this last edition they are now translated into our own 
language. I cannot tell whether it be worth the observing, that in the 
collection made by the late learned Cotelerius of the writings of the 
apostolical Fathers, instead of these genuine acts, there is inserted the 
account which Metaphrastes put together of his sufferings, several ages 
after. It would perhaps have made a more agreeable history to the 
vulgar reader, had I translated that relation, rather than this, which is 
much shorter, and wants many notable passages that are to be found 
in that other. But, as I should then have departed from my design 
of setting out nothing but what I thought to be indeed of apostolical 
'antiquity, so, to those who love the naked truth, these plain acts will 
be much more satisfactory than a relation filled up with the uncertain, 
and too often fabulous circumstances of later ages. 

°Annot. in Act. Martyr. Ignat. not. 39. J Vid. Ant. Pagi. Critic, in Baron, ad 

Ann. 108. e Apud Usser. loc. supr. cit. Comp. the Dissert, of Bishop Pearson in 

the late edition of his Epistles at Oxford. 



A RELATION 



MARTYEDOM OF ST. IGNATIUS. 



Translated from the original Greeks published by Dr> Grabe, in his Spicileg. Patrum, 
torn. ii. 



I. When Trajan, not long since, came to the Roman empire, Igna- 
tius, the disciple of St. John the apostle, [and evangelist °,] a man in 
all things like unto the apostles, 6 governed the church of Antioch with 
all care ; who being scarcely able to escape the storms of the many 
persecutions before under Domitian, as a good governor, by the helm 
of prayer and fasting, by the constancy of his doctrine and spiritual 
labour, withstood the raging floods; fearing lest they should sink 
those who either wanted courage, or were not well grounded d in the 
faith. 

II. Wherefore the persecution being at present somewhat abated, he 
rejoiced greatly at the tranquillity of his church ; yet was troubled as 
to himself, that he had not attained to a true love of Christ, nor was 
come up to the pitch e of a perfect disciple : for he thought that the 
confession which is made by martyrdom, would bring him to a yet 
more close and intimate union with the Lord/ Wherefore continuing 
a few years longer with the church, and after the manner of a divine 
lamp s illuminating the hearts of the faithful 71 by the exposition of the 
Holy Scriptures, he attained to what he had desired. 

III. For Trajan, in the nineteenth year ' of his empire, being lifted 
up with his victory over the Scythians and Dacians, and many other 
nations, and thinking that the religious company of Christians was yet 
wanting to his absolute and universal dominion, and thereupon threat- 
ening them that they should be persecuted, unless they would choose 
to worship the devil, with all other nations, fear obliged all such as live 
religiously either to sacrifice, or to die. Wherefore our brave 1 soldier 
of Christ, being in fear for the church of Antioch, was voluntarily 
brought before Trajan, who was at that time there, on his way to 
Armenia, and the Parthians, against whom he was hastening. 

"Desunt. — Gr. b Apostolical. c Compare the Cotton MS. d Magis simplices. 

In MS. Cotton, infirmum. — Gr. dKepmoTepwv. e Order, f More to a familiarity 

of the Lord. e Candle. h Every man's heart. * See Bishop Pearson's Diss. 

:>f the year of St. Ignatius's Martyrdom, p. 61. h Manly. 

128 



MARTYRDOM OF ST. IGNATIUS. 129 

IV. Being come into the presence ftf the emperor Trajan, the em- 
peror asked him, saying, " What a wicked wretch" art thou, thus to 
endeavour" to transgress our commands, and to persuade others also 
to do likewise, to their destruction ?" c Ignatius answered, « No one 
ought to call Theophorus after such a manner ; a forasmuch as all 
wicked spirits are departed far from the servants of God. But if, 
because I am a trouble to those evil spirits, you call me wicked, with 
reference to them I confess the charge; for having [within me]« 
Christ, the heavenly king, I dissolve all the snares of the devils. 7if 

V. Trajan replied, " And who is Theophorus ?" — Ignatius. « He 
who has Christ in his breast." — Trajan. " And do not w r e then seem 
to thee to have the gods within us/ who fight for us against our ene- 
mies ?" — Ignat. " You err, in that you call the evil spirits of the 
heathens, gods. For there is but one God, who made heaven and 
earth, and the sea, and all that are in them ; and one Jesus Christ, his 
only begotten Son, whose kingdom may I enjoy." 

VI. Trajan. « His kingdom you say 71 w T ho was crucified under 
Pontius Pilate." — Ignat. " His who crucified my sin, with the in- 
ventor of it ; and has put all the deceit and malice of the devil under 
the feet of those who carry him in their heart." — Trajan. "Dost 
thou then carry him who was crucified within thee ?" — Ignat. " I do : 
for it is written, < I will dwell in them and walk in them.' " '' — Then 
Trajan pronounced this sentence against him : " Forasmuch as Igna- 
tius has confessed that he carries about within himself Him that was 
crucified, we command that he be carried, bound by soldiers, to the 
great Rome, there to be thrown to the beasts, for the entertainment* of 
the people." 

VII. When the holy martyr heard this sentence, he cried out with 
joy, " I thank thee, Lord, that thou hast vouchsafed to honour me 
with a perfect love towards thee ; and hast made me to be put into 
iron bonds with thy apostle Paul." Having said this, he with joy put 
his bonds about him ; and having first prayed for the church, and com- 
mended it with tears unto the Lord, he was hurried away, like a choice 
ram, the leader of a good flock, by the brutish soldiers, in order to 
his being carried to Rome, there to be devoured by the bloodthirsty 
beasts. 

VIII. Wherefore with much readiness and joy, out of his desire to 
suffer, he left Antioch, and came to Seleucia ; from whence he was to 
sail. And after a great deal of toil, being come to Smyrna, he left the 

° Devil. Vid. Pears. Vind. Ign. par. ii. cap. 12. h "SamvcaXfiav. — Gr. To set thyself. 

That they may be miserably destroyed. — Gr. d KaKodaifiova. e Desunt. Gr. / Of 

those. £ In our mind. — Gr. In our breast : so MS. Cotton. To have an understand' 
ing of the gods, or, the gods according to understanding. So the other, of Abp. Usher. 
Metaphrastes joins both together. Vid. Annot. Ussor. num. 5. h You mean him - 

Gr. '"2 Cor. vi. 1G. h Gr.— Delight. 
17 



130 A RELATION OF THE 

ship with great gladness, and hastened to see the holy Polycarp, his 
fellow-scholar, who was bishop there ; for they had both of them been 
formerly the disciples of St. John. 

IX. Being brought to him, and communicating to him some spi- 
ritual gifts, and glorying in his bonds, he entreated, first of all, the 
whole church, (for the churches and cities of Asia attended" this holy 
man by their bishops, and priests, and deacons, all hastening to him 
if by any means they might receive some part of his spiritual gift,) 
but more particularly Polycarp, to contend" 1 with God in his behalf, 
that being suddenly taken by the beasts from the world, 6 he might 
appear before the face of Christ. And this he thus spake, and testi- 
fied, extending so much his love for^ Christ as one who was about to 
receive heaven through his own good confession, and the earnest con- 
tention of those who prayed together with him ; and to return a recom- 
pense to the churches, who came to meet him by their governors, he 
sent 8- letters of thanks to them, which distilled spiritual grace, with 
prayer and exhortation. Seeing therefore all men so kindly affected 
towards him, and fearing lest the love of the brotherhood should pre- 
vent his hastening to the Lord, now that a fair door of suffering was 
opened to him. he wrote the epistle we here subjoin to the Romans. 
(See the epistle before.) 

X. And having thus strengthened such of the brethren at Rome as 
w T ere against his martyrdom, by this epistle, as he desired ; setting sail 
from Smyrna, (for he was pressed by the soldiers to hasten to the 
public spectacles at great Rome, that being delivered to the wild beasts 
in sight of the people of the Romans, he might receive the crown for 
which he strove,) he came to Troas, from whence going on, being 
brought to Neapolis, he passed by Philippi through Macedonia, and 
that part of Epirus which is next to Epidamnus ; having found a ship 
in one of the seaports, he sailed over the Adriatic sea ; [and from 
thence entering into the Tyrrhene,] and passing by several islands and 
cities, at length he saw Puteoli ; which being showed to the holy man, 
he hastened to go forth, being desirous to walk from thence, in the 
way that Paul the apostle had gone ; h but a violent wind arising, and 
driving on the ship, would not suffer 1 him so to do ; wherefore com- 
mending the love of the brethren in that place, he sailed forward. 

XL And the wind continuing favourable to us, in one day and a 
night, we indeed were unwillingly hurried on, as sorrowing to think 
of being separated from this holy martyr : but to him it happened 
justly according to his wish, that he might go the sooner * out of the 

a Co-auditor. b Gr. — Received. c Partake of his spiritual blessing. — MS. Cotton, 
Hear his discourses. — Metaphrast. d To contend to his purpose. e That the more sud 

denly disappearing to the world. f To. s Gr. — By sending. h Acts xxviii. 13, 14. 
♦ The ship being repelled from the forepart would not permit. * Being in haste to go. 



MARTYRDOM OF ST. IGNATIUS. 131 

world, and attain unto the Lord, whom he loved. Wherefore, sailing 
into the Roman port, and those impure sports being almost at an end, 
the soldiers began to be offended at our slowness ; but the bishop 
with great joy complied with their hastiness. 

XII. Being therefore soon forced away from the port so called, we 
forthwith met the brethren, (for the report of what concerned the holy 
martyr was spread abroad,) who were full of fear and joy: for they 
rejoiced in that God had vouchsafed them the company of Theopho- 
rus, but were afraid, when they considered that such an one was 
brought thither to die. Now some of these he commanded to hold 
their peace who were the most zealous for his safety, and said, that 
" they would appease the people, that they should not desire the de- 
struction of the just:" 6 who presently knowing this by the spirit, and 
saluting all of them, he desired them that they would show a true love 
to him : disputing yet more with them than he had done in his epistle, 
and persuading them not to envy him who was hastening unto the 
Lord. And so, all the brethren kneeling down, he prayed to c the Son 
of God, in behalf of the churches, that he would put a stop to the 
persecution, and continue the love of the brethren towards each other; 
which being done, he was with all haste led into the amphitheatre, and 
speedily, according to the command of Caesar before given, thrown in, 
the end of the spectacles being at hand. For it was then a very 
solemn day, called in the Roman tongue the thirteenth of the calends 
of January ; upon which the people were more than ordinarily w r ont 
to be gathered together. Thus was he delivered to the cruel beasts, 
near the temple, by wicked men ; so that the desire of the holy martyr, 
Ignatius, might be accomplished ; as it is written, " The desire of the 
righteous is acceptable ;" d namely, that he might not be burdensome 
to any of the brethren, by the gathering of his relics, but might be 
wholly devoured by them ; according as in his epistle he had before 
wished that so his end might be. For only the greater and harder of 
his holy bones remained ; which were carried to Antioch, and there 
put up in a napkin, as an inestimable treasure left to the church by the 
grace which was in the martyr. 

XIII. Now these things were done the thirteenth of the calends of 
January, that is the twentieth day of December ; Sura and Synecius 
being the second time consuls of the Romans ; of which we ourselves 
were eye-witnesses. And being the night following watching, with 
tears, in the house, praying to God with our bended knees,, that he 
would give us, weak men, some assurance of what had been before 
done, — it happened, that falling into a slumber, some of us, on the 
sudden, saw the blessed Ignatius standing by us, and embracing us, 

a Hot. b Quietare plebem ad non expetere perdertjustum. c Entreated. a Frov* 
x. 24. 



132 MARTYRDOM OF ST. IGNATIUS. 

others beheld the blessed martyr praying for us ; others, as it were f 
dropping with sweat, as if he were just come from his great labour^ 
and standing by the Lord. 

XIV. Which when we saw, being filled with joy, and comparing 
the visions of our dreams with one another, we glorified God, the giver 
of all good things; and being assured of the blessedness of the saint/ 
we have made known * unto you both the day and the time ; that be- 
ing assembled together according to the time of his martyrdom, we 
may communicate with the combatant, and most valiant martyr of 
Christ, who trod under foot the devil, and perfected the course he had 
piously desired, in Christ Jesus our Lord ; by whom, and with whom, 
all glory and power be to the Father, with the blessed Spirit, for ever 
and ever. Amen. 

a Beatificantes Sanctum. Pronouncing him blessed. h Having manifested, or mads 

known. 



PRELIMINARY DISCOURSE 

OF THE MARTYRDOM OF ST. POLYCARP, AND OF THE EPISTLE WRITTEN 
BY THE CHURCH OF SMYRNA CONCERNING IT. 

That there Tveve heretofore several called by the name of Polycarp — Both the country 
and parentage of St. Polycarp uncertain — What he was before his conversion, and by 
whom ©inverted — He is made bishop of Smyrna by the apostles — How he behaved 
himself in that office — The great veneration which the Christians had for him — Of 
his journey to Rome, and what he did there — The testimony of St. John concerning 
him, Rev. ii. 8 — Of the time of St. PolycarjPs martyrdom — What persecutions the 
church then laboured under — Of the epistle of the church of Smyrna concerning his 
sufferings, and the value which the ancients put upon it — Of the miracle that is said 
to have happened at his death — What his age was when he suffered — What the day 
of his suffering — In what place he was put to death — Of the authority of the present 
epistle ; and its translation into our own language. 

1. The epistle of the church of Smyrna, (the next piece that follows 
In the present collection,) however it makes mention of some others 
that suffered at the same time with St. Polycarp, for the faith of Christ ; 
yet, insisting chiefly upon the particulars of his passion, and being 
designed by that church to communicate to all the world the glorious 
end of their beloved bishop, and most worthy and constant martyr of 
Christ, I shall observe the same method in treating of this, that I did 
in discoursing of the acts of St. Ignatius before ; and speak somewhat 
of the life of St. Polycarp first, before I come to consider the account 
that is here given us of his death. 

2. That there were several of the name of Polycarp heretofore, and 
who must therefore carefully be distinguished from him of whom we 
are now to discourse, has been evidently shown by the late learned 
editor of his epistle. As for our Polycarp, the disciple of St. John, 
and the great subject of the present martyrology, w r e have little account 
either what w r as his country, or who his parents. In general, we are 
told that he was born somewhere in the East ; as Le Moyne thinks," 
not far from Antioch ; and perhaps from Smyrna itself, says our learned 
Dr. Cave. c Being sold in his childhood, he was bought by a certain 
noble matron whose name was Calisto, and bred up by her, and at 
her death made heir to all her estate ; which though very considerable, 
he soon spent in works of charity and mercy. °~ 

3. His Christianity he received in his younger years, from Bucolus, 
bishop of Smyrna : by whom being made e deacon and catechist of 
that church, and discharging those offices with great approbation, he 
was, upon the death of Bucolus, made bishop of Smyrna by the apos- 

«Le Moyne Prol. ad Var. Sacr. fe Ibid. c Life of St. Polycarp, p. 112. So the 
Roman Martyrology. d Le Moyne, Cave, &c 'Ibid. 

M 133 



134 PRELIMINARY DISCOURSE 

ties;* and particularly by St. John/ whose disciple, together with 
Ignatius, he had before been. 

4. How considerable a reputation he gained by his wise adminis- 
tration of this great office, we may in some measure conclude from 
that character which his very enemies gave of him at his death : when 
crying out that he should be thrown to the lions, they laid this to him 
as his crime, but which was indeed his chiefest honour. » This," 
say they, "is the doctor of Asia, the father of the Christians, and the 
overthrower of our gods." And when he was burnt they persuaded 
the governor not to suffer his friends to carry away any of his remains/ 
"Lest," say they, "the Christians, forsaking him that was crucified, 
should begin to worship Polycarp." 

5. Nor w T as it any small testimony of the respect which was paid to 
him, that (as we are told in this epistle) the Christians would not suffer 
him to pull off his ow r n clothes, but strove who should be the most 
forward to do him service ; thinking themselves happy if they could 
but come to touch his flesh. " For," says the epistle, " he was truly 
adorned with such a good conversation," as made all men pay a more 
than ordinary respect to him. 

6. Hence St. Hierome e calls him the prince of all Asia ; Sophronius 
the apa^yos, or chief ruler, perhaps, says a learned man/ in opposition 
to the Asiarchse of the heathen spoken of in his epistle : signifying 
thereby, that as they were among the Gentiles the heads of their sacred 
rites, and presided in the common assemblies and spectacles of Asia, 
so was Polycarp among the Christians a kind of universal bishop or 
primate, the prince and head of the churches in those parts. 

7. Nor was his care of the church confined within the bounds of 
the Lesser Asia, but extended even unto Rome itself: whither we are 
told- he went upon the occasion of the Quarto-deciman controversy, 
then on foot between the eastern and western churches, and w 7 hich he 
hoped to have put a stop to by his timely interposition with those of 
Rome. But though Anicetus and he could not agree upon that point, 
each alleging apostolical tradition to warrant them in their practice, 
yet that did not hinder but that he was received with all possible re- 
spect there, and officiated in their churches in presence of the bishop/ 
and communicated 1 with him in the most sacred mysteries of religion. 

8. While he was at Rome, he remitted nothing of his concern for 
the interests of the church, but employed his time partly in confirming 

°Irenaeus, lib. ih. cap. 3. Euseb. Hist. Eccles. lib. iv. cap. 14. Vid. Tentzel. Exerc. 
select, de Polyc. iii. sect. 5. h Tertul. de Praescr. Haeret. c. 32. Hieron. de Script, in 
Polycarp. Vid. Martyrol. Jan. xxvi. e Epistle of the church of Smyrna, num. xii. 
d Ibid. num. xvii. 6 De Script, in Polycarp. Sophron. Interp. Graec. fhe Moyne 
Proi. ad Var. Sacr. s Euseb. Hist. Eccles. lib. iv. cap. 14. * Vid. Vales. Annot. ad 
Euseb. Eccl. Hist. lib. iv. cap. 14. Tentzel. Exercit. de Polycarp. sect. ix. 'Le 
Moyne, Vyolegom. ad Var. Sacr. 



OF THE MARTYRDOM OF ST. POLYCARP. 135 

those who wer« sound in the faith, but especially in drawing over 
those who were not, from their errors. In which work how successful 
he was, his own scholar Irenaeus a particularly recounts to us. 

9. What he did after his return, and how he discharged his pastoral 
office to the time of his martyrdom, we have little further account ; 
nor shall I trouble myself with the stories which Pionius,* without any 
good grounds, has recorded of the life of this holy man. But that he 
still continued with all diligence to watch over the flock of Christ, we 
have all the reason in the world to believe ; and that not only from 
what has been already observed, but from one particular more which 
ought not to be omitted ; namely, that when Ignatius was hurried 
away from his church of Antioch to his martyrdom, he knew none so 
proper to commend the care of it to as to this excellent man ; or c to 
supply by his own letters, what the other had not time to write, to all 
the other churches round about. 

10. But I shall close up this part of the life of this holy saint with 
the testimony which St. John has given to him, (Rev. ii. 8,) and 
w 7 hich, as it affords us a sufficient evidence of the excellency of his 
life, so does it open the way to what we are next to consider, viz. his 
death and passion. "Unto the angel of the church in Smyrna, write; 
These things saith the First and the Last, which was dead, and is 
alive. I know thy works, and tribulation, and poverty, (but thou art 
rich,) and I know the blasphemy of them which say they are Jews, and 
are not, but are the synagogue of Satan. Fear none of those things 
which thou shalt suffer : behold, the devil shall cast some of you into 
prison, that ye may be tried : and ye shall have tribulation ten days. 
Be thou faithful unto death, and I will give thee a crown of life." 

11. And this brings me to that which I am chiefly to insist upon, 
namely, the death of this blessed martyr ; the subject of that epistle 
which is subjoined from the church of Smyrna concerning it. And 
here I shall, in the first place, take for granted what our learned bishop 
Pearson* seems to have proved beyond contradiction, that St. Polycarp 
suffered, not, as is commonly supposed,' about the year of Christ 167, 
or as bishop Usher / has stated it, yet later, 169, much less as Petit, 5 
still later, 175 ; but under the emperor Antoninus Pius, in the year 
of our Lord 147. Now that the Christians about that time, and espe- 
cially those of Asia, lay under some severe persecutions, is evident 
from the Apology which Justin Martyr about this very time presented 
to the emperor, in order to a mitigation of them: which, however, 
Baronius,* and after him Valesius,* place two or three years later ; yet 



° \pud. Euseb. loc. sit. b Apud Tenisei. Exercit. Select, iv. p. 76, &c. c See his 
Epistle to Polycarp. num. viii. d Dissert. Chron. part II. a cap. 14 ad 20. e Euseb. 
Chron. /Not. in Epist. Smyrn. 104, 105. Comp. Tentz. Exercit. de Polycarp. sec. 
xxi. sVid. Cave Hist. Eccles. in Polycarp. A Ad An. 150. Comp. Spond. Epi- 
tom. ibid. 'Annot. in Euseb. lib. iv.«jp, 8. 



136 PRELIMINARY DISCOURSE 

hath their opinion no certain grounds ; nor does any thing hinder us 
from reducing that apology to the same time with St. Poly carp's mar- 
tyrdom ;" nay, and some have carried it still higher, even to the begin- 
ning of that emperor's reign; as both Eusebius" among the ancients, 
and his learned editor Scaliger," not to mention any others/ of later 
times, have done. 

12. What the effect of this Apology was we cannot certainly tell; 
but that the persecution was not presently put to an end, not only the 
Second Apology of the same father, (however the critics differ about 
the same,) but that which Eusebius* tells us was afterwards pre- 
sented to his successor, Marcus Aurelius, by Melito, bishop of Sardis, 
plainly makes appear, in which he complains that "the Christians were 
still informed against by wicked men, greedy of what they had ; and 
prosecuted, notwithstanding the several orders that his father had given, 
and the letters he had himself written to the contrary." It is true 
Eusebius tells us that the emperor Antoninus Pius / had set out an ef- 
fectual edict in favour of the Christians, and that particularly addressed 
to the common council of Asia, not long before the time in which we 
suppose St. Polycarp to have suffered. And this seems to leave it 
under some doubt how a persecution could have been again revived 
against the church within so short a time, and after such a vigorous 
edict of an emperor still living, to the contrary. But it is evident 
Eusebius must have mistook the emperor, and have set down that for 
the rescript of Antoninus Pius which was indeed set out by Marcus 
Aurelius immediately after his death ; as both the inscription shows, 
and & Valesius and others have evidently made it appear to be. 

13. It was, then, in one of these "topical persecutions so frequent in 
the Lesser Asia, that the storm, happening to fall in a particular man- 
ner upon the church of Smyrna, carried off this holy martyr among the 
rest. What the particular circumstances of his passion were it would 
be impertinent for me to relate in this place, seeing they are so fully 
and exactly described in the epistle of which w*e are now discoursing, 
a piece so excellently composed, that Eusebius thought it worthy to 
be almost entirely transcribed into his Ecclesiastical History ; and of 
which a very great man 5 of the last age professed, " That he knew not 
any thing in all ecclesiastical antiquity, that was more wont to affect 
his mind ; insomuch that he seemed to be no longer himself when he 
read it, and believed that no good Christian could be satisfied with 

° See Dr. Grabe's Dissert, de Justin. M. SpicUeg. PP. sec. ii. p. 150, &c. h Euseb. 
Chron. ann. 142. c Scalig. Annot. in Euseb. p. 210. d Petav. in Epiphan. Haeres. 
xlvi. Anton, in Pagi in Baron, ad an. ] 50. num. 3. Herman. Contract. Marian. Scot. 
&c. e Hist. Eccles. lib. iv. cap. 26. /Ibid. lib. iv. cap. 13. * Vales, in lib. iv. 

c. 13. Euseb. et infra, in c. 26, p. 73. Add. Ant. Pagi Critic, in Baron, ad an. 154. 
num. iv. * Euseb. Hist. Eccles.lib. iv.cap. 15, p. 104. 'Scalig. Animadv. in Euseb. 
p. 221. num. 2183. 



OF THE MARTYRDOM OF ST. POLYCARP. 137 

reading often enough this, and the like accounts, of the sufferings of 
those blessed martyrs who in the primitive times laid down their lives 
for the faith." 

14. Nor did the ancients put any less value upon this piece, which, 
as Gregory of Tours" tells us, was even to his time read publicly in 
the Gallican churches, and no doubt made a part of that annual re- 
membrance which the churches of Asia kept of his martyrdom. 

15. But though I think it needless to mention here any thing of 
what the following epistle relates concerning the passion of this holy 
man, yet one circumstance there is, which both Eusebius and Ruffinus " 
having omitted, is also passed by in the following translation, though 
found in the Acts, as set out from the Barroccian manuscript by Arch- 
bishop Usher : and that is this, that, the soldier or officer having struck 
his lance into the side of the saint, there came forth a pigeon, together 
with a great quantity of blood, as is expressed in the following epistle. 
Now, though there may seem to have been something of a foundation 
for such a miracle in the raillery of Lucian/ upon the death of Pere- 
grinus the philosopher, who burnt himself about the same time that St. 
Polycarp suffered, and from whose funeral pile he makes a vulture to 
ascend, in opposition, it may be, to St. Polycarp's pigeon ; if indeed 
he designed, (as a learned man 6 has conjectured,) under the story of 
that philosopher, to ridicule the life and sufferings of Polycarp ; yet, I 
confess, I am so little a friend to such kind of miracles, that I thought 
it better, with Eusebius, to omit that circumstance, than to mention it 
from Bishop Usher's manuscript. And indeed, besides the strangeness 
of such an adventure, I cannot think, had any such thing truly hap- 
pened at his death, that not only Eusebius should have been ignorant 
of it, but that neither St. Hierome, nor Ruffinus, nor the Mensea of the 
Greek church, should have made the least mention of it. Either, 
therefore, there must have been some interpolation in the manuscript 
set forth by that learned man ; or, because that does not appear, per- 
haps it may be better accounted for by the mistake of a single letter-f 
in the original ; which will bring it to no more than what Eusebius has 
in effect said, that " there came out of his left side a great quantity of 
blood." 

16. As for what concerns the time of his martyrdom, I have before 
shown the different computations which learned men have made of it. 
Nor are they less at variance about the age s of this holy martyr when 
he suffered, than about the year of his suffering : for though St. Poly- 

a De Glor. Mart. cap. Ixxxvi. * Vid. Usser. Annot. in Act. Polyc. num. Ixxvii. 

'Num. xvi. <*De Morte Peregrini, p. 1006. Aurel. Prudent, reports the same of 
Eulalia ; but he made his pigeon to fly out of her mouth just as she expired. Uepl ^rc<pai> 
Hymn hi. ver. 160. e Le Moyne Var. Sacr. Prol. ad torn. I. /So Le Moyne cor- 
rects it, Prol. ad Varia Sacra : reading for 'Eff/Xfo ntpiarrtpa, 'Ef>]X0' in dptcmpa. e Vid. 
Tentzel. Exercit. Select, de Polycarp. sec. xxxiv. 

18 m2 



138 PRELIMINARY DISCOURSE 

carp expressly told the proconsul, as we read in the following epistle," 
that he had « served Christ eighty and six years ;" yet some 7 ' interpret 
this of the number of years since his conversion ; others c of those of 
his whole life. But however thus much is evident, that, whichsoever 
of the two be in the right, they will either of them make good what 
Irenaeus* has told us of him, that " he was very old when he died ;" 
from which nothing can be concluded either for the former of these 
opinions, or against the latter. 

17. But the following acts of his martyrdom go yet farther : they 
tell us that he not only suffered at "so great an age ;" but upon the 
" great Sabbath, the second day of the month Xanthicus, before the 
seventh calend of May, about two o'clock." What is meant by this 
" great Sabbath" is another point much debated, but never like to be 
agreed among learned men; whose opinions are examined at large by 
Bishop Usher, 6 Valesius/ Le Moyne,^ Bishop Pearson, 71 and others, 4 
upon this occasion. But if we were right before, in assigning the year 
of his suffering, as I think we were, then we must conclude the great 
Sabbath to have been the same here that is usually called by that name 
among ecclesiastical writers, namely, the Saturday in the holy week ; 
to which all the other characters here assigned are exactly correspon- 
dent. And then, according to this computation, St. Polycarp will 
have suffered in the year of Christ 147, being March the 26th, the 
Saturday before Easter, about the eighth hour. 

18. The place in which he suffered was a large amphitheatre, in 
which the common assemblies of Asia were wont to be kept ; and, 
as we are told by those who have travelled into those parts," is in 
some measure still remaining, and shown as the place of St. Polycarp's 
martyrdom. I say nothing to that which some have observed upon this 
occasion of the calamities which not long after fell upon the city of 
Smyrna, and which may seem to have been the effect of the Divine 
vengeance, punishing them for their cruelty towards this excellent 
man and the rest of his companions who suffered together with him ; 
because this is without the bounds of my present design, which leads 
me only to consider what concerns the epistle of the church of Smyrna, 
to which that which followed the death of Polycarp has no relation. 

19. Having now passed through the chief parts of the following re- 
lation, and which seemed most to require our animadversion, it is time 
for me to observe concerning the epistle itself, which is here subjoined, 

a Num. ix. b Vid. Prsef. Usser. ad Act. Ignat. et Polycarp. p. ult. Comp. Tentzel. 

disp. iv. de Polycarp. sec. iii. iv. c Pearson. Dissert. Chron. part ii. c. 15. d Iren. 

contr. Haeres. lib. iii. c. 3. e In Act. Polyc. num. 104, 105. /Annot. in Euseb. 

pp. 66, a. s Proleg. ad Var. Sacr. h Dissert. Chron. par. ii. c. 18. * Ant. Pag. 

Critic, in Baron, ad an. 169. Tentzel. Exerc. de Polyc. sec. xxv. xxxi. &c. k Smith, 
Epist. de vii. Asiae Eccles. Tavernier, Wheeler, &c. Vid. Tentzel. Exercit. Select, iv. 
sec. xxxii. xxxiii. 



OF THE MARTYRDOM OF ST. POLYCARP. 139 

that it is a piece of most unquestionable credit and antiquity. As for 
the main body of it, we find it preserved in the Ecclesiastical History 
of Eusebius, a who lived not above an age and a half after the writing 
of it. And even the manuscript itself, made use of by Bishop Usher, 
is so well attested that we need not any farther assurance of the truth 
of it. The sum of the account which we have given us of it is this, 
" that Caius, an acquaintance of St. Irenseus, the disciple of Polycarp, 
transcribed it from the copy of that father ; and Socrates the Corin- 
thian from Caius ; and from Socrates' copy was transcribed that 
manuscript which we still have of it. m 

20. Twice has this epistle been put into our own language, as far 
as the History of Eusebius has given occasion for the translation of it. 
"What those editions are I cannot tell, having never perused either of 
them. But I suppose it is now for the first time joined in an entire 
piece together, and so communicated to the English reader. In my 
translation of it I have strictly followed the edition of our most reve- 
rend primate, from which Cotelerius's is but a copy: nor have I, that I 
know of, departed in the least circumstance from it, except in that one 
for which I have before accounted. So that I may venture to say I have 
here truly set forth the epistle of the church of Smyrna, as near as our 
language would serve to express the sense, if not to come up to the 
beauty and vigour of the original. 

"Lib. iv. c. 15. * See below. 



CIRCULAR EPISTLE 

OF THE 

CHURCH OF SMYENA 

CONCERNING THE 

MARTYRDOM OF ST. POLYCARP. 



The church of God which is at Smyrna, to the church of God which 
is at Philadelphia , a and to all the other assemblies 1 ' of the holy catholic 
church in every place • mercy, peace, and love from God the Father, and 
our Lord Jesus Christ, be multiplied. H 'hy 

I. We have written to you, brethren, both of what concerns the 
other martyrs, but especially Polycarp the blessed, who by his suffer- 
ings put an end to the persecution ; setting, as it were, his seal to it. 
For almost all things that went before were done that the Lord might 
show us, from above, a martyrdom truly such as became the gospel. 
For he expected to be delivered up, even as the Lord also did, that 
we should become the followers of his example f considering not only 
what is profitable for ourselves, but also for our neighbours' advantage. 
For it is the part of a true and perfect charity to desire not only that a 
man's self should be saved, but also all the brethren. 

II. The sufferings/ then, of all the other martyrs, were blessed^ and 
generous ; which they underwent according to the will of God. For 
so it becomes" us, who are more religious than others, to ascribe 
the power and ordering of all things unto him. And, indeed, who 
can choose but admire the greatness of their mind, and that admirable 
patience, and love of their Master, which then appeared in them ; who, 
when they were so flayed with whipping, that the frame and structure 
of their bodies were laid open to their very inward veins and arteries, 
nevertheless endured it? And when all that beheld them pitied and 
lamented them, yet they showed so great a generosity of mind, that 
not one of them let so much as a sigh or a groan escape them, plainly 
showing, 71 that these holy martyrs of Christ, at the very same time that 
they were thus tormented, were absent from the body ; or, rather, that 
the Lord stood by them, and conversed with them. Wherefore, being 

a Philomelia. Vid. Annot. Uss. n. 1. Comp. Vet. Lat. Interpr. et Euseb. Hist. Eccles. 
1. iv. c. 15. ^Ilapotxuuj. c Martyrdom. d Him. e Martyrdoms. f Happy. 

sVid. Correct. Coteler. et Vales, in Annot. ad Euseb. 1. iv. c. 15, p. 61. h Showing to 

all of us. 

140 



MARTYRDOM OF ST. POLYCARP. 141 

supported by ■ the grace of Christ, they despised all the torments of the 
world; by the sufferings of an hour redeeming themselves from ever- 
lasting punishment. For this cause, even the fire of their cruel and 
barbarous executioners seemed cold to them ; whilst they hoped thereby 
to escape" that fire which is eternal, and shall never be extinguished ; 
and beheld, with the eyes of faith, those good things which are re- 
served for them that endure to the end ; " which neither ear has heard, 
nor eye seen, nor have they entered into the heart of man." d But to 
them they were now revealed c by the Lord ; as being no longer men, 
but already become angels. In like manner, those who were con- 
demned to the beasts, and kept a long time in prison, underwent many 
cruel torments; being forced to lie upon sharp spikes/ laid under their 
bodies, and tormented with divers other sorts of punishments ; that so, 
if it were possible, the tyrant, by the length of their sufferings, might 
have brought them to deny Christ. 

III. For, indeed, the devil did invent many things against them ; 
but, thanks be to God, he was not able to prevail over all; for the 
brave Germanicus strengthened those that feared* by his patience, and 
fought gloriously with the beasts. For when the proconsul would have 
persuaded him, telling him that he should consider his age, and spare 
himself, he pulled the wild beast to him, and provoked him, being 
desirous the more quickly to be delivered from a wicked and unjust 
world." Upon this, the whole multitude, wondering at the courage of 
the holy and pious race of Christians, cried out, "Take away those 
wicked wretches f let Polycarp be looked out." 

IV. Then one named Quintus, a Phrygian, being newly come from 
thence, seeing the beasts, was afraid. This was he who forced him- 
self and some others to present themselves, of their own aecord, to the 
trial. Him, therefore, the proconsul persuaded, with many promises, 
to swear and sacrifice. For which cause, brethren, we do not com- 
mend those who offer themselves to persecution, seeing the gospel 
teaches no such thing. 

V. But the most admirable Polycarp, when he first heard that he 
was called for r was not at all concerned at it, but resolved to tarry in 
the city. Nevertheless, he was at the last persuaded, at the desire of 
many, to go out of it. He departed, therefore, into a little village, 
not far distant from the city, and there tarried with a few about him ; 
doing nothing, night nor day, but praying for all men, and for the 
churches which were in all the world, according to his usual custom. 
And as he was praying, he saw a vision three days before he was 
taken ; and behold, the pillow under his head seemed to him on fire. 

B Attending to. '•> For they had before their eyes to escape. e Of their heart. d 1 Cor. 
ii. 9. c Shown. f See Bishop Usher's Annot. n. 7. Euseb. 1. iv. c. 15, et in eum 
Annot. Valesii, p. 62, D. s Their fearfulness. h Life of them. ' Atheists. 



142 CIRCULAR EPISTLE CONCERNING THE 

Whereupon, turning to those that were with him, he said prophetically, 
that he should be "burnt alive, 

VI. Now when those who were to take him drew near, he departed 
into another village; and immediately they who sought him came 
thither. And when they found him not, they seized upon two young 
men that were there ; one of which, being tormented, confessed. For 
it was impossible he should be concealed, forasmuch as they who be- 
trayed him were his own domestics. So the officer who is also called 
cleronomus? (Herod by name,) hastened to bring him into the lists ; 
that so Polycarp might receive his proper portion, being made par- 
taker of Christ, and they that betrayed him undergo the punishment 
of Judas. 

VII. The Serjeants, therefore, and horsemen, taking the young lad 
along with them, departed about supper-time (being Friday) with 
their usual arms, as it were against a thief or a robber. And being 
come to the place where he was, about the close of the evening, they 
found him lying down in a little upper room ; from whence he could 
easily have escaped into another place, but he would not, saying, 
"The will of the Lord be done." Wherefore, when he heard that 
they were come to the house, he went down and spake to them. And 
as they that were present wondered at his age and constancy, some of 
them began to say, " Was there need of all this care to take such an 
old man ?" Then presently he ordered that the same hour there 
should be somewhat got ready for them, that they might eat and drink 
their fill ; desiring them withal that they would give him one hour's 
liberty the while, to pray without disturbance/ And when they had 
permitted him, he stood praying, being full of the grace of God, so 
that he ceased not for two whole hours, to the admiration of all that 
heard him; insomuch that many of the soldiers began to repent that 
they were come out against so godly an old man. 

VIII. As soon as he had done his prayer — in which he remembered 
all men, whether little or great, honourable or obscure, that had at any 
time been e acquainted with him ; and, with them, the whole catholic 
church, over all the world — the time being come that he was to depart, 
the guards set him upon an ass, and so brought him into the city, being 
the day of the great Sabbath. And Herod, the chief officer, with his 
father Nicetes, met him in a chariot. And having taken him up to 
them, and set him in the chariot, they began to persuade him, saying, 
" What harm is there in it, to say, Lord Csesar, and sacrifice, (with the 
rest that is usual on such occasions,) and so be safe ?" But Polycarp, 
at first, answered them not : whereupon they continuing to urge him, 

a I must be. b Justice of the peace. — Vid. Usser. in loc. num. 14, 15. Vales, in 

Euseb. p. 63. D. c Wliy was all this diligence? — Vid. Annot. 20, Usser. in ioc. 

d Fredy. c Comp. Euseb. 1. iv. c. 15, p. 10. B.edit. Vales, et Annot. Vales, p 6% C. 



MARTYRDOM OF ST. POLYCARP. 143 

he said, • I shall not do what you persuade me to." So being out of 
all hope of prevailing with him, they began first to rail" at him ; 
and then, with violence, threw him out of the chariot, insomuch that 
he hurt his thigh with the fall." But he, not turning back, went on 
readily with all diligence, as if he had received no harm at all, and so 
was brought to the lists, where there was so great a tumult, that no 
body could be heard. 

IX. As he was going into the lists, there came a voice from heaven 
to him — "Be strong, Polycarp, and quit thyself like a man." Now 
no one saw w T ho it was that spake to him ; but for the voice, many of 
our brethren, who were present, heard it. And as he was brought in, 
there was a great disturbance when they heard how that Polycarp was 
taken. And when he came near, the proconsul asked him whether he 
was Polycarp ; who, confessing that he was, he persuaded him to deny 
the faith, saying, "Reverence thy old age ;" with many other things of 
the like nature, as their custom is : concluding thus, " Swear by 
Caesar's fortune. Repent, and say, take away the wicked." Then 
Polycarp, looking with a stern countenance upon the whole multitude 
of wicked Gentiles that w T as gathered together in the lists, and shaking 
his hand at them, looked up to heaven, and groaning, said, " Take 
away the wicked." But the proconsul insisting and saying, » Swear, 
and I will set thee at liberty ; reproach Christ." Polycarp replied, 
« Eighty and six years have I now served Christ, and he has never 
done me the least wrong ; how then can I blaspheme my King and 
my Saviour?" 

X. And when the proconsul nevertheless still insisted, saying, 
" Swear by the genius of Caesar," he answered, « Seeing thou art so 
vainly urgent with me that I should swear, as thou callest it, by the 
genius of Caesar, seeming as if thou didst not know what I am ; hear 
me freely professing it to thee, that I am a Christian. But if thou far- 
ther desire an account what Christianity is, appoint a day and thou shalt 
hear it." The proconsul replied, " Persuade the people." Polycarp 
answered, " To thee have I offered to give a reason of my faith : for 
so are we taught to pay all due honour (such only excepted as would 
be hurtful to ourselves) to the powers and authorities which are ordained 
of God. But for the people I esteem them not worthy that I should 
give any account of my faith* to them." 

XI. The proconsul continued, and said unto him, " I have wild 
beasts ready: to those I will cast thee, except thou repent." He 
answered, " Call for them, then ; for we Christians are fixed in our 
minds not to change from good to evil. But for me it will be good, 

a They spake bitter words. h Getting out of the chariot. c Jltheists. d Make an 
otology. 



144 CIRCULAR EPISTLE CONCERNING THE 

to be changed from evil to good." a The proconsul added, " Seeing 
thou despisest the wild beasts, I will cause thee to be devoured by fire, 
unless thou shalt repent." Polycarp answered, << Thou threatenest me 
with fire which burns for an hour, and so is extinguished ; but knowest 
not the fire of the future judgment, and of that eternal punishment 
which is reserved for the ungodly. But why tarriest thou? Bring 
forth what thou wilt." 

XII. Having said this, and many other things of the like nature, he* 
was filled with confidence and joy, insomuch that his very counte- 
nance was full of grace ; so that he did not only not let it fall with any 
confusion 6 at what was spoken to him, but on the contrary, the pro- 
consul was struck with astonishment, and sent his crier into the middle 
of the lists, to proclaim three several times — " Polycarp has confessed 
himself to be a Christian." Which being done by the crier, the 
whole multitude, both of the Gentiles and of the Jews which dwelt 
at Smyrna, being full of fury, cried out with a loud voice, " This is 
the doctor of Asia, c the father of the Christians, and the overthrower 
of our gods ; he that has taught so many not to sacrifice, nor pay any 
worship to the gods." And saying this, they cried out, and desired 
Philip the asiarch/ that he would let loose a lion against Polycarp. 
But Philip replied that it was not lawful for him to do so, because that 
kind of spectacle was already over. e Then it pleased them to cry out 
with one consent that Polycarp should be burnt alive. For so it was 
necessary that the vision should be fulfilled which was made manifest 
unto him by his pillow, when, seeing it on fire as he was praying, he 
turned about, and said prophetically to the faithful that were with him, 
" I must be burnt alive." 

XIII. This, therefore, was done with greater speed than it was 
spoke: the whole multitude instantly gathering together wood and 
fagots, out of the shops and baths ; the Jews especially, according to 
their custom, with all readiness assisting them in it. When the fuel 
was ready, Polycarp, laying aside all his upper garments, and undoing 
his girdle, tried also to pull off his clothes underneath, which afore- 
time he was not wont to do ; forasmuch as always every one of the 
Christians that was about him contended who should soonest touch his 
flesh. For/ he was truly adorned by his good conversation with all 
kind of piety/ even before his martyrdom. This being done, they 
presently put about him such things' 4 as were necessary to prepare the 

a The meaning is — To be translated from what is grievous and hard to suffer here, to 
the just reward of my sufferings in the other world. h As troubled or disturbed. c So 

Eusebius, Ruffin, Vet. Interpr. Lat. &c. Vid. Usser. not. 44. d Who was president 
of the spectacles, the chief priest for that year. See Usser. Annot. numb. 46. Vales, in 
Euseb. p. 63, 64. c He had already fulfilled, or finished, the baiting of dogs. / Vid. 
aliter apud Euseb. 1. iv. c. 15. Etin eum Vales. Annot. p. 64. eWith every thing 

that was good. h Instruments. 



MARTYRDOM OF ST. POLYCARP. 145 

fire. But when they would have also nailed him to the stake, he 
said, "Let me alone as I am : for he who has given me strength to 
endure the fire will also enable me, without your securing me by nails, 
to stand without moving in the pile." 

XIV. Wherefore they did not nail him, but only tied him to it. But 
he, having put his hands behind him — and being bound as a ram 
chosen out of a great flock for an offering, and prepared to be a burnt- 
sacrifice acceptable unto God — looked up to heaven and said, " Lord 
God Almighty, the Father of thy well-beloved and blessed Son, Jesus 
Christ, by whom we have received the knowledge of thee ; the God of 
angels and powers, and of every creature, and especially of the whole 
race of just men who live in thy presence! I give thee hearty thanks 
that thou hast vouchsafed to bring me to this day, and to this hour ; 
that I should have a part in the number of thy martyrs, in the cup of 
thy Christ, to the resurrection of eternal life, both of soul and body, 
in the incorruption of the Holy Ghost ; among which may I be accepted 
this day before thee, as a fat and acceptable sacrifice : as thou the true 
God, with whom is no falsehood, hast both before ordained and mani- 
fested unto me, and also hast now fulfilled it. For this and for all 
things else, I praise thee, I bless thee, I glorify thee, b by the eternal 
and heavenly high-priest, Jesus Christ, thy beloved Son ; with whom, 
to thee, and c the Holy Ghost, be glory, both now and to all succeeding 
ages. Amen." 

XV. He had no sooner pronounced aloud Amen, and finished his 
prayer, but they who were appointed to be his executioners lighted the 
fire. And when the flame began to blaze to a very great height, be- 
hold, a wonderful miracle appeared to us who had the happiness to see 
it, and who were reserved by heaven to report to others what had hap- 
pened. For the flame, making a kind of arch, like the sail of a ship 
filled with the wind, encompassed, as in a circle, the body of the holy 
martyr, who stood in the midst of it not as if his flesh w r ere burnt, but as 
bread that is baked, or as gold or silver glowing in the furnace. More- 
over, so sweet a smell came from it as if frankincense, or some rich 
spices, had been smoking there. 

XVI. At length, when those wicked men saw that his body could 
not be consumed by the fire, they commanded the executioner" to go 
near to him, and stick his dagger in him ; which being accordingly 
done, there came forth so great a quantity of blood/ as even extinguished 
the fire, and raised an admiration in all the people, to consider what a 
difference there was between the infidels and the elect ; one of which 



a The pile that was to burn him. — See Vales, in Euseb. p. 64, B. b Euseb. et Vet. 

Lat. Interp. c In the H. G. Euseb. d Koppsxropa. Vid. Annot. Usser. num. 75. 

Vales, understands by it one of the lancemen that were set to kill the beasts if they grew 
unruiy at these kinds of spectacles. Vid. in Euseb. p. 64, C. e So Eusebius. 

19 N 



146 CIRCULAR EPISTLE CONCERNING THE 

this great martyr, Poly carp, most certainly was, being in our times a 
truly apostolical and prophetical teacher, and bishop of the catholic 
church which is at Smyrna. For every word that went out of his 
mouth either has been already fulfilled, or in its due time will be ac- 
complished. 

XVII. But when the emulous, and envious, and wicked adversary 
of the race of the just, saw the greatness of his martyrdom, and con- 
sidered how irreprehensible his conversation had been from the begin- 
ning, and how he was now crowned with the crown of immortality, 
having without all controversy received his reward, he took all possible 
care that not the least remainder of his body should be taken away by 
us, although many desired to do it, and to be made partakers of his 
holy flesh. And to that end, he suggested it to Nicetas, the father of 
Herod and brother of Alee, to go to the governor, and hinder him 
from giving us his body to be buried. " Lest," says he, " forsaking 
him that was crucified, they should begin to worship this Polycarp." 
And this he said at the suggestion and instance of the Jews, who also 
watched us, that we should not take him out of the fire ; not consider- 
ing 11 that neither is it possible for us ever to forsake Christ, who suffered 
for the salvation of all such as shall be saved throughout the whole world, 
" the righteous for the ungodly ;" b nor worship any other besides him. 
For him, indeed, as being the Son of God, we do adore ; but for the 
martyrs we worthily love them, as the disciples and followers of our 
Lord, and upon the account of their exceeding great affection towards 
their d Master, and their King ; of whom may we also be made com- 
panions and fellow- disciples. 

XVIII. The centurion, therefore, seeing the contention of the Jews, 
put his body into the midst of the fire, and so consumed it. After 
which, we taking up his bones, more precious than the richest jewels, 
and tried above gold, deposited them where it was fitting : where, 
being gathered together as we have opportunity, with joy and gladness, 
the Lord shall grant unto us to celebrate the anniversary of his martyr- 
dom, both in memory of those who have suffered, and for the exercise 
and preparation of those that may hereafter suffer. 

XIX. Such was the passion of the blessed Polycarp, who, though 
he was the twelfth of those who, together with those of Philadelphia, 
suffered martyrdom, is yet alone chiefly had in memory of all men ; 
insomuch that he is spoken of by the very Gentiles themselves, in every 
place, as having been not only an eminent teacher, but also a glorious 
martyr; whose death" all desire to imitate, as having been every way 
conformable to the gospel of Christ. For having by patience overcome 
the unjust governor, and so received the crown of immortality, he now, 



a Knowing. * 1 Pet. iii. 18. e Imitators. d Own proper. 'Martyrdom. 



MARTYRDOM OF ST. POLYCARP. 147 

together with the apostles, and all other righteous men who have gore 
before, with great triumph glorifies God, even the Father, and blesses 
our Lord, the governor both of our souls" and bodies, and shepherd of 
the catholic church Which is over all the earth. 

XX. Whereas, therefore, ye desired that we would at large declare 
to you what was done, we have for the present given you a summary 
account of it by our brother Marcus. Having, therefore, your- 
selves read this epistle, you may do well to send it forward to the 
brethren that are farther off, that they also may glorify God, who makes 
such choice of his own servants, and is able to bring all of us, by his 
grace and help, to his eternal kingdom, through his only-begotten Son 
Jesus Christ ; to whom be glory and honour, and power, and majesty, 
for ever and ever. Amen. — Salute all the saints ; they that are with us 
salute you ; and Evarestus, who wrote this epistle, with his whole house. 

XXI. Now the suffering of the blessed Polycarp was the second 
day of the present month Xanthicus, viz. the seventh of the calends 
of May;" being the great Sabbath, about the eighth hour. He was 
taken by Herod, Philip the Tralian being high-priest ; c Statius Quadra- 
tus, proconsul : but our Saviour Christ reigning for evermore. To 
him be honour, glory, majesty, and an eternal throne, from generation 
to generation. Amen. 

XXII. We wish you, brethren, all happiness, by living according 
to the rule of the gospel of Jesus Christ; with whom, glory be to God, 
the Father, and the Holy Spirit, for the salvation of his chosen saints ; 
after whose example the blessed d Polycarp suffered ; at whose feet may 
we be found in the kingdom of Jesus Christ. 



AN ADVERTISEMENT RELATING TO THE FOREGOING 
EPISTLE. 

This Epistle was transcribed by Gaius 6 out of the copy of Irenjeus, 
the disciple of Polycarp, who also lived and conversed with Irenaeus. 
And I, Socrates, transcribed it at Corinth, out of the copy of the said 
Caius. Grace be with all. 

After which I, Pionius, again wrote it from the copy before men- 
tioned ; having searched it out by the revelation of Polycarp, who 
directed me to it ; as also I shall declare in what follows. Having 
gathered these things together, now almost corrupted through process 
of time, that Jesus Christ our Lord may also gather me together with 
his elect; to whom, with the Father, and the Holy Ghost, be glory for 
ever and ever. Amen. 

a Vid. Coteler. in marg. et Vet, Lat. Interpr. b Rather of April. — See Annot. 

Usser. n. 105, et Pearson. Chron. Diss. 11, c. 18, n. 4. c dsiarch. d JLs the 

blessed, &c. «Ad finem Exempl. Usser. p. 30. 



PRELIMINARY DISCOURSE 



CATHOLIC EPISTLE OF ST. BAKNABAS. 

Why the pieces that follow are put in a Second Part, separate from the foregoing — The 
history of St. Barnabas, chiefly from the Acts of the Apostles' — Of his name, education? 
and travels, especially with St. Paul — How he came' to be separated from that apostle— 
What he did afterwards — Of his death, and the invention of his relics ; and of the 
Cyprian privileges established on that account — -Of the present epktle ; that it was 
truly written by St. Barnabas~~-The principal objections? against it answered — An 
apology for its allegorical interpretations of Scripture — The latter part of it originally 
belonging to this epistle — That it was written after the destruction cf Jerusalem— Th® 
design and usefulness of it. 

1. When I first entered upon the design of publishing the present 
collection, I intended to have here put an end to it :. — the following 
pieces, under the names of Barnabas and Hernias, together with the 
second epistle of St. Clement, (however undoubtedly very ancient, and 
confessed by all to come but little, if any thing, short of the apostolical 
times,) having yet neither been so highly esteemed among the ancients, 
nor so generally received by many of the present times, as those I have 
already mentioned. But when I considered the deference which 
others among the primitive fathers have paid to them, and the value 
which is still put upon them by many not inferior either in learning or 
piety to those who speak against them, I thought I could not better 
satisfy all, than by adding them in a second part to the foregoing epis- 
tles; that so both they w T ho have a just esteem for them might not 
complain of being defrauded of any part of what remains of the apos- 
tolical writings ; and those who are otherwise minded might look upon 
them as standing in a second rank, and not taking place (which they 
otherwise must have done) of those undoubtedly genuine and admira- 
ble discourses that make up the former part of this work. 

2. And here the first piece that occurs is the Catholic Epistle of St. 
Barnabas, the companion of St. Paul, and disciple of our Saviour 
Christ; being generally esteemed to have been one of the seventy" that 
were chosen by him : however, our countryman Bede b calls the verdict 
of antiquity in question as to this matter, upon this account, because 
St. Luke (Acts iv.) seemeth to intimate that he first came to the apos- 
tles after the ascension of our Lord, and then embraced the Christian 
faith. To this it may be added that he is there called a Levite of 

a Clem. Alex. Strom, lib. ii. p. 410. Euseb. Hist. Eccles. lib. i. cap. 12, et lib. 
ii. cap. 1. fc In Act. iv. 
148 



OF THE EPISTLE OF ST. BARNABAS. 149 

•Cyprus, not one of the seventy disciples, which would have been much 
more for his honour to have been mentioned. The mistake of Clemens 
Alexandrinus, &c, if it were one, seems to have arisen from hence, 
that Joseph Barsabas, or as other MSS. have it, Joses Barnabas, the 
competitor of St. Matthias, Acts i., (as on the contrary some MSS. Acts 
iv. have Joseph Barsabas,) who probably was of the seventy, as well 
as Matthias, was confounded by them with our Barnabas ; of whom, 
whatever becomes as to his discipleship, this we are sure, that the 
Holy Ghost, by St. Luke, has left us this advantageous character of 
him, Acts xi. 24, " That he was a good man, full of faith, and of the 
Holy Ghost." 

3. It is not my design to enter on any long account of the life of a 
person so largely spoken of in the Holy Scriptures, and of whom little 
certain can be written, besides what is there recorded. His country 
was Cyprus, a famous island in the Mediterranean sea ; where there 
inhabited in those days so great a number of Jews, that in the time 
of Trajan," they conspired against the Gentiles, and slew of them 1 ' two 
hundred and forty thousand men. Upon which being cast out of the 
isle, they were never suffered upon any account to set foot again in it, 
iipon pain of death. 

4. His name was at first Joses, but by the apostles changed into 
Barnabas; which being interpreted, says St. Luke, is the So?i of Con- 
solation; and, as we may conjecture from the place where it was first 
mentioned, was given him by the apostles, as an honourable acknow- 
ledgment of his charity in selling his whole estate for the relief of the 
poor Christians, and upon the account of that consolation which they 
received thereby. 

5. His first education, Metaphrastes d tells us, was at the feet of Ga- 
maliel, by whom he was instructed, together with St. Paul ; which 
perhaps moved that great apostle, upon his conversion, to apply him- 
self to him, as the properest person to introduce him into the acquaint- 
ance of the other apostles ; and afterwards to embrace him as his chief 
friend and fellow-labourer in the work of the gospel. For they are 
both mentioned (Acts xi. 26) " to have taught m uch people at Antioch ;" 
and that for a whole year together; and in the thirteenth chapter are 
numbered among the prophets and teachers of the Christian church 
there, verse 2, where we read that they did tenovpyeiv t$ Kvpt'oj, which 
some in a special manner interpret of the celebration of the holy eucha- 
rist. Here, then, we find them both, by teaching and administering 
that blessed sacrament, discharging the work of a priest, or presbyter, 
as we now understand that word. But they still wanted the apostoli- 

a Euseb. Chron. ad ann. cxvii. * Dion. lib. lxviii. Xiphiline, &c. c Acts iv 

36, 37. d Apud Baron. Annal. ad ann. xxiv. num. 262, Comp. Dr. Cave, in his Life, 
num. 2. 

n2 



150 PRELIMINARY DISCOURSE. 

cal, or episcopal character ; by virtue of which they might do that ordi 
narily which, as prophets, they could only do in extraordinary cases, 
and by an express direction of the Holy Spirit; namely, found churches, 
and ordain elders or bishops in every place. This dignity, therefore, 
we are told they now received, by the laying on of the hands of the 
other three prophets here mentioned ; namely, Simeon Niger, Lucius 
of Cyrene, and Manaen, Acts xiii. 3. And from thenceforth, not only 
their title was changed, (they being afterwards called apostles, Acts 
xiv. 4, and 14,) but they exercised another sort of power, " Ordained 
elders in every church," verse 23. Thus was Barnabas, together with 
St. Paul, first a teacher and a prophet ; then consecrated to be a bishop, 
or an apostle : according to the order which our Lord himself had 
appointed, that there should be in his church, first, apostles; secondly, 
prophets ; thirdly, teachers, 1 Cor. xii. 29 ; which those, therefore, 
would do well to consider, who thrust themselves at once into the 
highest station and full power of the church, not allowing distinct de- 
grees of the same, nor, by consequence, successive ordinations, or 
consecrations to it. Whereas St. Paul, though he was called to be an 
apostle, « not by man, but by Jesus Christ" himself, (Galat. i.) was 
yet consecrated to be an apostle by the ordinary form of imposition of 
hands, after he had preached in the church for some time before. 

6. How these two apostles travelled together, and what they did in 
the discharge of their ministry, is at large set down, both by St. Luke* 
in the Acts of the Apostles, and by St. Paul 6 himself in his epistle to 
the Galatians : in which we have the history of men truly concerned 
for the propagation of the gospel, and despising not only their ease, 
but their very lives themselves in comparison of it. Many a weary 
journey did they take, and danger did they run : they preached in the 
day ; and, when they had so done, they wrought with their own hands 
in the night for their subsistence ; that so they might not be burden- 
some to any, nor seem to seek their own advantage, but the profit of 
those to whom they tendered the gospel. 

7. Among other countries to which they went, we are told that one 
of the first was Cyprus, the native island of St. Barnabas : and that not 
of their own motion, but by the express order and appointment of the 
Holy Ghost. How they prevailed there, and by what miracles they 
made way for the conversion of it, first at Salamis, then at Paphos, we 
are at large informed by St. Luke, Acts xiii. From thence they fetched 
a pretty large compass through the Lesser Asia ; and having, with 
various success, preached to several cities of it, after about three 
years' travel they again returned to Antioch in Syria, the place from 
which they first set out. 

a Acts xiii. xiv. xv. b Gal. ii. c Usser. Chronol. ann. 45, 46. Pearson. AnnaL 

Paulin. ad ann. 48. 



OF THE EPISTLE OF ST. BARNABAS. 151 

8. Here they tarried a considerable space, in a sedulous discharge 
of their ministry ; till some controversies arising between the Jewish 
and the Gentile converts, they were obliged, for the better composing 
of them, to go up to Jerusalem ; where a final end was put to them, 
by a a synodical decree of the apostles and elders assembled together 
for that purpose. 

9. With joy they returned to their disciples at Antioch, and brought 
the determination of that divine synod unto them. But it was not long 
ere St. Peter coming down after them, a little abated their satisfaction : 
whilst," to please the Jewish converts, he dissembled his Christian 
liberty, and, as St. Paul complains, led Barnabas also into the same 
dissimulation with him. 

10. And here St. Paul had occasion, first of all, to reprove St. Bar- 
nabas, which he did with great freedom, for his unseasonable com- 
pliance. But it was not very long before he had another occasion 
offered for a yet worse contention with him : for the next year, these 
two holy men having agreed to take a new progress together, and to 
visit the churches which they had planted in Asia some years before, 
Barnabas was for taking his cousin Mark again with them, but St. 
Paul would not consent to it ; because that, in their former travels, he 
had too much consulted his own ease and safety, and left" 2 them at 
Pamphylia in the midst of their journey. 

11. Being both resolute in their opinions, the one to take Mark, his 
kinsman, with him, the other not to yield to it, they not only came to 
some sharp words with one another about it, but went their several 
w T ays, e Barnabas with Mark to Cyprus, and Paul with Silas into Syria 
and Cilicia. Thus, after a joint labour in their ministry for almost 
fourteen years, were these two excellent men, by a small punctilio, 
separated from one another: the Holy Spirit of God intending hereby 
to show us that the best Christians are still subject to the same infir- 
mities with other men ; and therefore ought not to be either too much 
exalted in the conceit of their own piety, or to despise others whom 
they suppose to be less perfect than themselves. 

12. Nor was it a small benefit which from hence accrued, not only 
to the church, which thereby enjoyed the benefit of these two great 
men much more in their separate labours than if they had continued 
still together, but particularly to St. Mark, who being, by the severity 
of St. Paul, brought to a deep sense of his former indifference in the 
work of the gospel, and yet not left by St. Barnabas to give way to 
any desperate resolutions thereupon, became afterwards a most useful 
minister of Christ, and deserved not only to be made again the com- 
panion-'' of St. Paul, but to receive a very high testimony of his zeal s 

a Acts xv. Comp. Gal. ii. h Gal. ii. 11, 14. c Acts xv. 36. Ann. Christi 50. 

Pearson, 53. Usserius. <*Acts xiii. 13. e Acts xv. 39,41. /Coloss. iv. 10. 

B2 Tim. iv. 11. 



152 PRELIMINARY DISCOURSE 

from him. So well does the wisdom of God know how to turn the 
infirmities of men to his own glory, and to the good of those who serve 
him with an honest and upright heart! 

13. What became of St. Barnabas after this, and whither he went, 
is very uncertain. "Some tell us, that from Cyprus he went on to 
Rome, and preached the gospel there, even before St. Peter came 
thither. But though Baronius can by no means allow of this, yet is 
he content that Barnabas should be thought to have come thither after 
him. At least this he pretends' 1 to be without dispute, that St. Barna- 
bas came into Italy, and preached the gospel in Liguria ; where he 
founded the famous church of Milan, « as from many ancient monu- 
ments and writers," says he, » might be made appear ;" though at the 
same time he produces not one testimony in proof it. I shall therefore 
conclude, till I am better informed, that St. Barnabas spent the remains 
of his life in converting his own countrymen, the Jews ; of which, as I 
have before observed, there were such vast numbers in that island, 
and for whom we cannot but think he must have had a very tender 
regard. Or, if we shall suppose him to have gone any farther, I pre- 
sume it was only into the neighbouring parts of the Lesser Asia and 
Judea, where he had before preached ; or at farthest into Egypt, where 
some tell us, he went, and consecrated his nephew, St. Mark, the first 
bishop of the Christian church at Alexandria. 

14. And in this opinion I am the rather confirmed from the conside- 
ration of his epistle, which I have here subjoined ; which seems mani- 
festly to have been designed for the benefit of the Jews ; and to show 
how all the parts of their law had a farther spiritual meaning than what 
at first sight appeared, and were designed to lead them to the faith and 
piety of the gospel. 

15. In this exercise, therefore, he most likely spent his life ; and, 
if we may credit the relation of the monk d in Surius, who writes the 
acts of this holy evangelist, at last suffered martyrdom in the prosecu- 
tion of it ; being at the instigation of certain Jews that came from Syria 
to Salamis shut up in a synagogue where he was disputing with them, 
and at night stoned by them. What truth there is in this story I cannot 
tell; but this I must observe, which Baronius 6 himself is forced to ac- 
knowledge, that there is nothing of this kind to be met with in any 
ancient author; nor does either Eusebius or St. Jerome/ where they 
treat expressly of this holy man, so much as once give the title of mar- 
tyr to him. 

16. But whatever were the manner of St. Barnabas's death, yet 

a Recognit. Clem, apud Baron. Annal. ad ann. 51, num. 52, 54. Et Not. ad Mart. 
Rom. Jun. xi. b Ibid. Annal. num. 54. c Vid. in Vit. ejus. Edit. Oxon. Epist. p. 

132. d Alexandr. Monach. Encom. Barnabae. e Baron. Annal. arm. 51, num. 54 

/ Hieron. de Script, in Barnab. 



OF THE EPISTLE OF ST. BARNABAS. 153 

famous is the story of the invention of his relics, delivered by the same 
monk; who, as Baronius a tells us, lived at the same time under Zeno 
the emperor; and confirmed by the concurrent testimonies" of Theo- 
dorus, Nicephorus, Cedrenus, S r igebert, Marianus Scotus, and others. 
With what ceremony this was performed, and how this blessed saint 
appeared twice to Anthemius, then bishop of Salamis, in order to the 
discovery of his own relics; and how the emperor commanded a stately 
church to be built over the place of his burial, I shall leave it to those 
who are fond of such stories, to read at large in Baronius, c and the 
monk d whom I have before mentioned. It will be of more concern 
to take notice, that Nilus Doxapater 6 tells us that this very thing w T as 
the ground of the Cyprian privileges : where, speaking of certain pro- 
vinces that depended not upon any of the greater patriarchates, he in- 
stances first of all in Cyprus; " which," says he, " continues free, and 
is subject to none of the patriarchs, because of the apostle Barnabas 
being found in it." And the same is the account which Nicephorus / 
also gives us of it ; and which was assigned before in the Notitia 5 
ascribed to Leo, as I find it quoted by Monsieur Le Moyne, in his 
preface to his late collection of several ancient pieces relating to eccle- 
siastical antiquity. 

17. Together with his body was found, says Alexander, 71 the gospel / 
of St. Matthew, written in the Hebrew tongue, lying upon his breast; 

but Nilus 1 says that of his kinsman St. Mark. Which of the two it 
was, or whether any thing of all this was more than a mere story, con- 
trived by Anthemius to get the better of Peter, patriarch of Antioch, I 
shall not undertake to determine. It is enough that we are assured 
that by this means* he not only preserved his privileges against Peter, 
but got his see confirmed by the emperor as an independent see : which * 
was also afterwards again done by Justinian, at the instigation of the 
empress Theodora, who was herself a Cyprian. 

18. But to return to that which is more properly the business of 
these reflections ; it does not appear that St. Barnabas left any more 
in writing than the epistle I have here subjoined. Some indeed there 
were heretofore who thought that the Epistle to the Hebrews was writ- 
ten by him. Tertullian 1 confidently quotes it as his : nor does St. Hie- 
rome" 1 censure him for it, but leaves it as a doubt whether it should be 
ascribed to him, or to St. Luke, St. Clement, or St. Paul : though he 
seems rather to incline to St. Paul. But that this is a mistake, and that 
St. Paul was indeed the author of the Epistle to the Hebrews, has been 

* Baron. Annal. ann. 485. 6 Id. Annot. ad Martyrol. Rom. .Tun. xi. c AnnaL 

ann. 485. d Apud Surium, Jun. xi. torn. iii. e Vid. Le Moyne, Var. Sacr. torn. i. 

p. 236. / Hist. Eccles. lib. xvi. c. 37. s Vid. Le Moyne, Prolegom. ad Var. Sacr. 

* Alex. Monach. loc. citat. So Theodorus Lector, Collect, lib. ii. p. 184. 'Nilus 

Doxap. Later Var. Sacr. p. 236. * Baron. Annal. loc. supr. citat. ' Tertull. de 

Pudicit. c. 20. m Be Script. Eccles. in S. Paulo. 

20 



154 PRELIMINARY DISCOURSE 

very largely and learnedly proved by Dr. Mills, in his Prolegomena to 
the New Testament, so as to put that matter beyond all doubt. As for 
the present epistle, it is certain that several of the ancient fathers took 
it to be undoubtedly of St. Barnabas's writing. Clemens Alexandri- 
nus° quotes it as such, both in his Stromata, yet extant, and in his lost 
books of Hypotyposes, as is remarked by Eusebius in his Ecclesiastical 
History." Origen calls it the Catholic epistle of Barnabas, without the 
least intimation of any doubt about it, as he uses to give when he 
quoteth other apocryphal books ; as those of Hermas, of which more 
hereafter. Others indeed of the fathers seem, if not to have denied 
that this epistle was written by Barnabas the apostle, yet at least to 
have doubted of it. Eusebius' 1 reckons it among the scriptures of the 
New Testament which were received by some, and contradicted by 
others. St. Jerome 6 reckons it among the apocryphal books, which 
were not put into the canon of the Holy Scriptures, upon the account 
of the uncertainty of their authors, and consequently of their infallible 
authority. 

19. Which being so, I cannot but wonder at some in our own times, 
who without any better grounds peremptorily pronounce it to be none 
of St. Barnabas's : whereas of the ancient ecclesiastical writers who 
lived much nearer the age of our author, some positively affirmed it ; 
and though some others doubted of it, yet none plainly denied it ; at 
least, it does not appear that any did so. And of this Cotelerius^ seems 
to have been sensible ; who though he did not care to ascribe it to the 
Barnabas of whom we are now discoursing, yet was forced to suppose 
that some other Barnabas wrote it; without which he saw there could 
be no way of answering the concurrent verdict of all antiquity, which 
has universally agreed in Barnabas as the author of it. But now who 
this other Barnabas was, or that in those times there w T as any such 
person, he pretends not to tell us ; and they who ascribe it to Barnabas, 
expressly speak of him as the same of whom I have hitherto been 
discoursing. e 

20. But of all others, most unaccountable is the fancy of Monsieur 
Le Moyne* concerning the author of this epistle. He had observed 
that in several Greek manuscripts it was immediately continued on 
with that of St. Polycarp ; and from this he concludes the two epistles 
to have been written by St. Polycarp ; whereas in truth, by some 
chance in the copy from which the rest were transcribed, a few leaves 
w T ere lost, containing the end of St. Polycarp's and the beginning of 
St. Barnabas's epistles ; by which means the Greek of both is imper- 

■ Vid. Coteler. Testim. V. PP. * Eccles. Hist. lib. vi. c. 13, 14. c Lib. i. contra 

Celsum. d Loc. citat. e Catalog. Scriptor. Eccles. et lib. xiii. in Ezek. cap. 43. 

/ Cotel. Not. in Barnab. p. 7, B. C. s Vid. Clemen. Alex. Hieron. &c. inter Testim. 
Coteler. A Proleg. in Var. Sacr. in Polycarpo. 



OF THE EPISTLE OF ST. BARNABAS. 155 

feet. But all the Latin copies ascribing this letter to Barnabas, and 
the ancient fathers all agreeing to the same, utterly destroy this opinion ; 
in which as he had none to go before him, so I believe he will scarcely 
meet with any to follow him. a 

21. Nor are the arguments which they bring against the authority 
of it of such moment as to overthrow the constant testimonies of the 
ancients on its behalf. They tell us, first, 6 that it is evident, from the 
sixteenth chapter of this epistle, that it was written after the destruc- 
tion of Jerusalem. But why may not Barnabas have been then living, 
as well as we are sure St. John, and several others of the companies 
of the apostles were ? And if he may have been living after it, why 
shall not we suppose that he was, as well as they that he was not ? 
seeing it does not appear from the testimony of any ancient writers 
when he died. 

22. But, secondly, they argue yet farther against it. " For if 
this," say they, " be the genuine Epistle of St. Barnabas, how comes 
it to pass that it is not received as canonical ? Certainly, had the 
primitive Christians believed it to have been written by such a man, 
they would without controversy have placed it among the sacred 
writings, and not have censured it as of doubtful authority." This is, 
indeed, a very specious pretence; but which, being a little examined, 
will be found to have no strength in it : it being certain that the primi- 
tive fathers d did own this for St. Barnabas's epistle, and yet not receive 
it into their canon; and, therefore, it does not follow, that had they 
believed it to have been his they must have esteemed it canonical. 

23. What rules they had, or by what measure they proceeded, in 
those first times, in judging of the canonical scriptures of the New 
Testament, it is not necessary for me here to e inquire. It is enough 
that we know what books the church did at last agree in as coming 
under that character. And for the rest — as we cannot doubt that there 
was a due care taken in examining into a matter of such importance, 
and that those primitive fathers did not, without very good reason, dis- 
tinguish those that were written by Divine inspiration from those that 
were not ; so we are very sure that all was not admitted by them into 
the rank of canonical scripture that was written by any apostolical man ; 
and therefore it can be no good argument that Barnabas was not the 
author of this epistle because it is not placed among the sacred writings 
of the New Testament. 

24. But there is yet one objection more, and that much insisted upon 

a Vrd. Tentzel. Exercit. Select, de Polyc. sec. 38, 39; Prsf. Usser. in Edit. Oxon. S. 
Barnab. p. v. b Coteler. Not. in Barnab. p. 7. C. Natal. Alex. Hist. Eccles. torn. 1, 
sec. 1, p. 100. Le Moyne Proleg. ad Var. Sacr. c Coteler. Not. in Barn. p. 5, 6. 

Natal. Alex. ibid. Le Moyne Prolegom. ad Var. Sacr. d Vid. Coteler. Not. in Bar- 
nab. p. 6, .&. 7, A. * See this argument more fully handled by the learned Dr. Grabe, 
Sjjlviug. sec. ii. p. 6, 7. 



156 PRELIMINARY DISCOURSE 

by those who are enemies to this epistle. They ° tell us it is full of a 
strange sort of allegorical interpretations of Holy Scripture ; and there- 
fore unworthy to be fathered upon so evangelical an author. And 
yet, notwithstanding this, we find Clemens Alexandrinus and Origen, 
Eusebius and St. Jerome, (some of the greatest and most learned 
critics of those ages that were the nearest to the time in which it was 
written,) not doubting to ascribe it to St. Barnabas, and to think it 
worthy too of such an author. 

25. I need not say how general a way this was of interpreting 
Scripture, in the time that St. Barnabas lived ; to omit Origen, who has 
been noted as excessive in it, and for whom yet a learned 6 man has 
very lately made a reasonable apology, who has ever shown a more 
diffusive knowledge than Clemens Alexandrinus has done in all his 
composures ? And yet in his works we find the very same method 
taken of interpreting the Holy Scriptures ; and that without any 
reproach either to his learning or to his judgment. What author has 
there been more generally applauded for his admirable piety than the 
other Clement ? whose epistle to the Corinthians I have here inserted ; 
and yet even in that plain piece, we meet with more than one instance 
of the same kind of interpretation, which was nevertheless admired by 
the best and most primitive Christians. 

26. Even St. Paul d himself, in his epistles received by us as canoni- 
cal, affords not a few instances of this, which is so much found fault 
with in St. Barnabas ; as I might easily make appear, from a multitude 
of passages out of them, were it needful for myself on a point which 
every one who has read the Scriptures with any care cannot choose 
but have observed. 

27. Now that which makes it the less to be wondered at in St. Bar- 
nabas is, that the e Jews, of which number he himself was originally 
one, and to whom he wrote, had a long time been wholly addicted to 
this way of interpreting the law ; and taught men to search out a spirit- 
ual meaning for almost all the ritual commands and ceremonies of it. 
This is plain from the account which Aristeas^ has left us of the rules 
which Eleazar the high-priest, to whom Ptolemy sent for a copy of the 
Mosaical law, gave him for the understanding of it. When — it being 
objected to him, " That their legislator seemed to have been too curi- 
ous in little matters ; such as the prohibition of meats and drinks, and 
the like, for which there appeared no just reason " — he showed him at 
large, " That there was a farther hidden design in it than what at first 



"Cotel. Not. ad Barnab. p. 5, D. Natal. Alex. Hist. Ecclcs. sec. l,tom. i. p. U.'K 
Le Moyne, Prol. ad Var. Sacr. 6 Huetius Origen. lib. ii. truest. 13, p. 170, &c. 

c Vid. Annot. Vossii in Barnab. p. 310. d See 1 Cor. x. 1,4. Galat. it. 21. Epbes. 
v. 31. Heb. ix. 8, 23, 24 ; x. 1, &c. e See Hist. Crit. du. V. T. liv. iii. chap. vii. 

/ Apud Euseb. Praparat. Evang. lib. viii. cap. 9. 



OF THE EPISTLE OF ST. BARNABAS. 157 

sight appeared, and that these outward ordinances were but as so 
many cautions to them against such vices as were principally meant to 
be forbidden by them." And then goes on to explain this part of the 
Jaw, after the same manner that Barnabas has done, in the following 
epistle. 

28. But this is not all : "Eusebius gives us yet another instance, to 
confirm this to us ; viz. of Aristobulus, who lived at the same time, 
and delivered the like spiritual meaning of the law, that Eleazar had 
done before. And that this was still continued among the HellenLsli- 
cai Jews, is evident from the account that is left us by one of them, 
who was contemporary with St. Barnabas, and than whom none has 
been more famous for this way of writing ; I mean Philo, b in his de- 
scription of the Therapeutse — whether the same whom in the beginning 
of his book c he calls by die name of Essenes, as Scaliger d supposes ; or 
a particular sect of Jews, as Valesius e will have it ; or lastly, as a kind 
of monkish converts from Judaism to Christianity, as Eusebius / here- 
tofore described them, and as some other learned s men seem rather to 
conjecture. But, whatever becomes of this, herein they all agree that 
they were originally Jews ; and therefore we may be sure that they 
followed the same method of interpreting the Scripture that the Alex- 
andrian Jews were wont to do. 

29. Now the account which Eusebius,* from Philo, gives us of them, 
is this. » Their leaders," says he, "left them many ancient writings 
of their notions, clothed in allegories." And again: "They 1 inter- 
pret the Holy Scriptures, viz. of the Old Testament, allegorically. For 
you must know," continues he, " that they liken the law to an animal , 
the words of which make up the body, but the hidden sense which lies 
under them, and is not seen, that they think to be the soul of it." And 
this was that which a late learned author" supposes rendered their con- 
version to Christianity more easy. For, being wont to seek out the 
spiritual meaning of the law, they more readily embraced the gospel 
than those who looked no farther than the outward letter, and were 
therefore the harder to be persuaded to come over to so spiritual an 
institution. 

30. It was from hence, I suppose, that the most early heretics were 
so wedded to their mystical interpretations of scripture, and so much 
valued themselves upon the account of them : against whose false and 
impure doctrines our late great critic, Dr. Hammond, 1 supposes St. 
Barnabas to have principally designed his epistle ; and therefore, that, 

"Praeparat. Evang. lib. viii. c. 10, p. 376. b Apud Euseb. Hist. Eccles. lib. ii. c. 17. 
e De Vit. Contempl. p. 889. d Scalig. de Emend. Tempor. lib. v. e Vales. Annot. in 
Euseb. lib. ii. c. 17, p. 30, 31. / Hist. Eccles. lib. ii. c. 17, p. 43, A. B. et p. 45, A. B. 
s Bruno de Therapeut. Dissert, p. 183, &c. h Euseb. Hist. Eccles. loc. cit. p. 44, B. 

«' Ibid. p. 45, B. C. * Bruno de Therap. p. 193. ' Dissert, de Antichristo, c. vii. Et 
Dissert, i. contr. Blondel. c. vii. sect. 4, 5. 





158 PRELIMINARY DISCOURSE 

being to deal with men who valued nothing but such kind of exposi- 
tions, he was forced to confute them in their own way ; both as most 
suitable to their manners, and most proper either to convince them of 
their errors, or at least to prevent others, especially the Jewish con- 
verts, from falling into them. 

31. But whether this were so or not, thus much is evident from 
what has been said : that the Hellenistical Jews, to whom it is most 
probable St. Barnabas addressed his epistle, were altogether used to 
this way of interpreting the Holy Scriptures ; and therefore, that how- 
soever it may appear to us, who are so utterly unaccustomed to it, yet 
we ought not to wonder that St. Barnabas, who was himself a Jew, 
should at such time, and upon such an occasion as this, make use of 
it, or suppose it at all unworthy of him so to do. 

32. Nor indeed were they the Jews only that led the holy men in 
those days into these mystical expositions of the Sacred Scriptures. 
Even the Gentile philosophers conduced towards it: whilst the better 
to cover over the fabulous stories of their gods, which they saw were 
too ridiculous to be maintained, they explained the whole system of 
their idolatry by allegorical analogies, and showed all the poetical ac- 
counts of them to be only the outside shadows of a sort of natural 
theology included under those fictions. Thus Heraclides" of Pontus 
wrote a whole book of the allegories of Homer ; and Metrodorus 11 of 
Lampsacus is fallen foul upon by Tatian, in his Oration against the 
Greeks, for pretending that neither Juno, nor Minerva, nor Jupiter, 
were what those imagined who built temples and altars to them, 
^vctewj 8s v7to6<tdasi,$ xai cftfoi^ftcov Biaxoofirjus^. Nay, so far went this last 
author in his allegories, as to turn all the Trojan and Grecian heroes 
into mere fictions ; and to make Hector, and Achilles, and Agamem- 
non, and even Helena herself, nothing less than what one would think 
they were, and what the common people ignorantly imagined them 
to be. 

33. And for the influence which this had upon the ancient fathers," 
who from philosophers became Christians, the w T ritings both of Justin 
Martyr, and Clemens Alexandrinus, sufficiently show. And if we 
may believe Porphyry, an enemy, in the case of Origen, he tells us, 
in the same place in which he complains of him, « for turning those 
things that were clearly delivered by Moses, into mystical significa- 
tions," — not only that he did this in imitation of the Grecians, but that 
it was from his frequent conversation d with Numenius and Cror/ius, 
Moderatus, Nichomachus, and others among the Pythagoreans, and 
with Chseremon and Cornutus among the Stoics, that he had learnt his 

"Tatian. contr. Grsec. p. 160, B. C. 6 See Hist. Crit. du V. T. liv. iii. chap. viii. 

c Apud Euseb. Hist. Eccles. lib. vi. c. 19, p. 178. d Ibid. p. 179. Yid. Annot. Vales. 
p. 108, 109 



OF THE EPISTLE OF ST. BARNABAS. 159 

allegorical way of expounding the Holy Scriptures ; and applied that 
to his religion which they were wont to do to their superstition. 

3 1. From all which it appears, that this way of writing, in matters 
of religion, was in those days generally used, not only among the 
Jews, but among the wiser and more philosophical of the Gentiles too ; 
and from boih came to be almost universally practised among the 
primitive Christians ; which being so, we ought to be far from cen- 
suring of St. Barnabas for his mystical application of what God pre- 
scribed to the Jews in the Old Testament, to the spiritual accomplish- 
ment of it in the New. Much less should we ever the more call in 
question either the truth or credit of his epistle upon this account. 

35. Having said thus much either in vindication of the allegorical 
expositions of this epistle, or at least by way of apology for them, I 
shall add but little more concerning the epistle itself. I have before 
observed, as to the lime of its writing, that it was somewhat after the 
destruction of Jerusalem ; and as we may conjecture from the subject 
of it, (for title at present it has none, nor does it appear that it ever 
had any,) w r as addressed to the Jews, to draw them off from the letter 
of the law, to a spiritual understanding of it ; and by that means dis- 
pose them to embrace the gospel. Whether he had, besides this, a 
farther design in it, as Dr. Hammond" supposes, to confute the errors 
of the Gnostic heretics, and to prevent the Jewish converts from falling 
into them, it is not certain, but may, from the chief points insisted 
upon by him, be probably enough supposed. If any one shall think 
it strange that, disputing against the Jews for the truth of the gospel > 
he should not have urged any of those passages relating to the Messiah, 
which seem to us the most apposite to such a purpose, — such as the 
oracle of Jacob concerning the time that Shiloh was to come ; the 
seventy w'eeks of Daniel ; the prophecies of Haggai and Malachi ; of 
his coming while the second temple stood, and which was now de- 
stroyed when he w T rote this epistle ; and the like : l Monsieur Le Moyne 
will give him a ready answer, viz. that these passages relate chiefly to 
the time of Christ's appearing, and that this was no controversy in 
these days : the Jews not only confessing it, but being ready at every 
turn, through this persuasion, to set up some one or other for their 
Messiah, to their shame and confusion : it was, therefore, then, but 
little necessary to use those arguments against them, which now appear 
to be the most proper and convincing. Since the state of the question 
has been altered, and the Jews deny either that their Messiah is come, 
or that it w r as necessary for him to have come about the time that our 
Saviour Christ appeared in the flesh. 

36. But though the chief design of this epistle was to convince the 

a Dissert, de Antichristo, cap. vii. b Proleg. ad Var. Sacr. 



160 DISCOURSE OF THE EPISTLE OF ST. BARNABAS. 

Jews of the truth of our religion, yekare there not wanting in the latter 
part of it many excellent rules, to render it still very useful to the 
pious reader. Indeed some have doubted whether this did originally 
belong to this epistle, or whether it has not since been added to it. 
But seeing we find this part quoted by the fathers as belonging to St. 
Barnabas, no less than the other, — and that the measure assigned to 
it, in the ancient Stichometries, can hardly be well accounted for without 
it, — I do not see but that we ought to conclude, that our author did 
divide his epistle into the two parts in which we now have it; and that 
this latter, as well as the former, was written by him. 

37. As for the translation which I have here given of it, I have made 
it up out of what remains of the original Greek, and of the old Latin 
version ; and of each of which, though a part be lost, yet it has so 
fallen out, that between them we not only have the whole epistle, but 
that too, free of those interpolations which Vossius 6 tells us some had 
endeavoured to make in this, as well as in Ignatius's epistles. The 
passages of Holy Scripture which are here quoted according to the 
Septuagint, I have chose rather to set down as they are in our English 
Bible, than to amuse the common reader with a new translation of 
them. Upon the whole, I have endeavoured to attain to the sense of 
my author, and to make him as plain and easy as I was able. If in 
any thing I shall have chanced to mistake him, I have only this to say 
for myself, that he must be better acquainted with the road than I pre- 
tend to be, who will undertake to travel so long a journey in the dark, 
and never to miss his way. 

"Praefat. Usser. ad edit. Oxon. p. 11, &c. 'Is. Vossius, Aniiot. in Barnab. p. 318. 



THE 

CATHOLIC EPISTLE OE ST. BARNABAS. 



All happiness to you, my sons and daughters, in the name of our Lord 
Jesus Christ, who loved us, in peace. 

I. Having perceived abundance of knowledge of the great and ex- 
cellent" laws b of God to be in you, I exceedingly rejoice in your blessed 
and admirable souls, because ye have so worthily received the grace 
which was grafted* in you. For which cause, I am full of joy, hoping 
the rather to be saved ; e inasmuch as I truly see a spirit infused into 
you, from the pure / fountain of God. Having this persuasion, and 
being fully convinced thereof, because that since I have begun to speak 
unto you, I have had a more than ordinary good success in the way 
of the law- of the Lord, which is in Christ. For which cause, 71 bre- 
thren, I also think, verily, that I love you above my own soul ; because 
that therein dwelleth the greatness of faith and charity, as also the hope 
of that life which is to come. Wherefore considering this, that if I 
shall take care to communicate to you a part of what I have received, 
it shall turn to my reward that I have served such good souls, 1 1 gave 
diligence to write in a few words unto you, that together with your 
faith, your knowledge 7 ' also may be perfect. There are, therefore, three 
things ordained by the Lord 1 — the hope of life, the beginning, 7 " and 
the completion of it. For the Lord hath both declared unto us, by the 
prophets, those things that are past,' 1 and opened to us the beginnings 
of those that are to come. Wherefore, it will behove us, as he has 
spoken/ to come more holily 9 and nearer to his altar. I therefore, not 
as a teacher, but as one of you, r will endeavour to lay before you a 
few things by which you may, on many accounts, 8 become the more 
joyful. 

* Hones' avnm. b JEquitatum : At<a<wparG)y ; righteous judgments. c Spiritibus, 

disposition. d Natural: Gr. efn'Pvrov. See chap. xix. 'i^bvrov Sopeuv 6ica\fi; ; which the 

Lat. Int. renders Nalurale donum doctrince. Comp. Jam. i. 21. e Liberari : Gr. ut 

videtur ; cao3i)^ai. f Honesto, from the Gr. K<x\r};. s Comp. Psal. cix. 33, viz. either 

by preaching, or fulfilling the same. h Vid. Annot. Voss. in loc. ■ Talibus spiriti- 

bus servienti. Usser. * ]>w<nj. i Ady^ara Kvpiou, Constitutions of the Lord. 

n - Viz. Faith and Charity. — See before. n Namely, which we are to believe. ° That 
is, which are to be hoped for, and end in love. p Given us to know. i Honesim* et 

altius, the more honestly and highly. r Like yourselves. ' In many things. 

21 o2 161 



162 THE CATHOLIC EPISTLE 

II. Seeing, then, the days are exceeding evil, and the adversary has 
got the power of this present world," we ought to give the more dili- 
gence to inquire into the righteous judgments" of the Lord. Now the 
assistants of our faith are, fear and patience; our fellow-combatants, 
long-suffering and continence. Whilst these remain pure in what 
relates unto the Lord, wisdom, and understanding, and science, and 
knowledge, rejoiced together with them. For God has manifested to 
us, by all the prophets, that he has no occasion for our sacrifices, or 
burnt-offerings, or oblations; saying thus: "To what purpose is the 
multitude of your sacrifices unto me ? saith the Lord : I am full of the 
burnt-offerings of rams, and the fat of fed beasts ; c and I delight not in 
the blood of bullocks, or of he-goats. When you come to appear 
before me, who hath required this at your hands ? Ye shall no more 
tread my courts. Bring no more vain oblations ; incense is an abomi- 
nation unto me : your new moons and sabbaths, the calling of assem- 
blies, I cannot away with ; it is iniquity, even the solemn meeting. 
Your new moons and your appointed feasts, my soul hateth." d These 
things, therefore, hath God abolished, that the new law 7 of our Lord 
Jesus Christ, which is without the yoke of any such necessity, might 
have the spiritual offering of men themselves. For so the Lord saith 
again to those heretofore/ "Did I at all command your fathers, when 
they came out of the land of Egypt, concerning burnt-offerings or sacri- 
fices: but this I commanded them, saying, Let^none of you imagine 
evil in your hearts against his neighbour, and love no false oath." For- 
asmuch then as we are not without understanding, we ought to appre- 
hend the design of our merciful Father. 5 For he speaks to us, being 
willing that we, who have been in the same error about the sacrifices, 
should seek and find how to approach unto him. And therefore he 
thus bespeaks us — " The sacrifice of God [is a broken spirit,] a broken 
and contrite heart God will not despise."' 1 Wherefore, brethren, we 
ought the more diligently to inquire after those things that belong to 
our salvation, that the adversary may not have any entrance into us, 
and deprive us of our spiritual life. 

III. Wherefore he again speaketh to them concerning these things: 
" Ye shall not fast as ye do this day, to make your voice to be heard 
on high. Is it such a fast that I have chosen ? a day for a man to 
afflict his soul? is it to bow down his head like a bulrush, and to spread 
sackcloth and ashes under him ? wilt thou call this a fast, and an ac- 
ceptable day to the Lord ?" But to us he saith on this wise : " Is not 
this the fast that I have chosen ? to loose the bands of wickedness, to 
undo the heavy burdens, and to let the oppressed go free ; and that ye 
break every yoke ? is it not to deal thy bread to the hungry, and that 

a Age. h Equities. Comp. Grcec. Clem. Alex. c Lambs. d Isaiah i. 11 — 14. 

• Jer. vii. 22, 23. / Zech. viii. 17. * Of the mercy of our Father. h Psal. 1. 19. 



OF ST. BARNABAS. 163 

thou bring the poor that are cast out to thy house ? when thou seest the. 
naked, that thou cover him, and that thou hide not thyself from thine 
own flesh? Then shall thy light break forth as the morning, and thy 
health shall spring forth speedily ; and thy righteousness shall go before 
thee, the glory of the Lord shall be thy rereward. Then shalt thou 
call, and the Lord shall answer; thou shalt cry, and he shall say, Here 
I am ; if thou put away from the midst of thee the yoke, the putting 
forth of the finger, and speaking vanity: and if thou draw out thy soul 
to the hungry, and satisfy the afflicted soul.'" 1 In this, therefore, bre- 
thren, God has manifested his foreknowledge" and mercy to us; be- 
cause the people which he has purchased to his beloved Son were to 
believe in sincerity ; c and therefore he has shown these things to all of 
us, that we shall not run as proselytes to the Jewish 11 law. 

IV. Wherefore is it necessary that, searching diligently" into those 
things which are near to come to pass, we should write to you what may 
serve to keep you whole. To which end, let us flee from every evil 
work, and hate the errors of the present time, that we may be happy-f 
in that which is to come. Let us not give ourselves the liberty of dis- 
puting with the wicked and sinners, lest we should chance in time to 
become like unto them. "For the consummation of sin 5 is come," as 
it is written, as the prophet Daniel says. 71 And for this end the Lord 
hath shortened the times and the days, that his beloved might hasten 
his coming to his inheritance. For so the prophet speaks, — " There 
shall ten kings reign in the earth ; and there shall rise, last of all, an- 
other little one, and he shall humble three kings.'" And again, Daniel 
speaks in like manner concerning the kingdoms, — " And I saw the 
fourth beast dreadful and terrible, and strong exceedingly ; and it had 
ten horns. I considered the horns ; and behold there came up among 
them another little horn, before which were three of the first horns 
plucked up by the roots."" We ought, therefore, to understand this 
also: and I beseech you, as one of your own brethren, loving you all 
beyond my own life, that you look well to yourselves, and be not like 
those who add sin to sin, 1 and say, " that their covenant is ours also." 
Nay, but it is ours only ; for they have for ever lost that which Moses 
received. For thus saith the Scripture : « And Moses continued fast- 
ing forty days and forty nights in the mount ; and he received the 
covenant from the Lord, even two tables of stone written by the hand 
of God."" 1 But having turned themselves to idols, they lost it ; as the 
Lord also said unto Moses, « Moses, go down quickly, for thy people 
which thou hast brought forth out of Egypt, have corrupted themselves, 
and turned aside from the way which I commanded them. And Moses 

8 Isaiah lviii. 4-1 0. b Providence. c Simplicity. d Their. e His tantibus : 

lead instantibus. f Beloved. s Temptation. h Dan. ix. * Dan. vii. ft Dan. 

vii. 7, 8. l Heap up sins. m Exod. xxxi. xxxiv. 



\ 



164 THE CATHOLIC EPISTLE 

cast the two tables out of his hands,""— and their covenant was bro- 
ken, that the love of Jesus might be sealed in your hearts, unto the 
hope of his faith. Wherefore let us give heed unto the last times. 
For all the time 1 " past of our life and our faith will profit us nothing, 
unless we continue to hate what is evil, and to withstand the future 
temptations. So the Son of God tells us, " Let us resist all iniquity 
and hate it." Wherefore consider the works of the evil way. c Oo 
not withdraw yourselves from others, as if you were already justified; 
but coming altogether into one place, inquire what is agreeable to, and 
profitable for the beloved of God. For the Scripture saith, " Woe 
unto them that are wise in their own eyes, and prudent in their own 
sight. " a Let us become spiritual, a perfect temple to God. As much 
as in us lies, let us meditate upon the fear of God ; and strive, to the 
utmost of our power, to keep his commandments, that we may rejoice 
in his righteous judgments. For God will judge the world without 
respect of persons; and every one shall receive according to his works. 
If a man shall be good, his righteousness shall go before him ; if wicked, 
the reward of his wickedness shall follow him. Take heed, therefore, 
lest sitting still, now that we are called, we fall asleep in our sins; and 
the wicked one, getting the dominion over us, stir us up, and shut us 
out of the kingdom of the Lord/ Consider this also : although you 
have seen so great signs and wonders done among the people of the 
Jews, yet (this notwithstanding) the Lord hath forsaken them. Beware 
therefore, lest it happen to us as it is written, "There be many called, 
but few chosen. "-^ 

V. For this cause did our Lord vouchsafe to give up his body to 
destruction, that through the forgiveness of our sins we might be sanc- 
tified ; that is, by the sprinkling of his blood. Now for what concerns 
the things that are written about him — some belong to the people of 
the Jews, and some to us. For thus saith the Scripture, "He was 
wounded for our transgressions ; he was bruised for our iniquities ; and 
by his blood we are healed. He was led as a lamb to the slaughter ; 
and as a sheep before his shearers is dumb, so he opened not his 
mouth. "^ Wherefore we ought the more to give thanks unto God, 
for that he hath both declared unto us what is passed, and not" suf- 
fered us to be without understanding of those things that are to come. 
But to them he saith, » The nets are not unjustly spread for the birds." 1 
This he spake, because a man will justly perish, if having the know- 
ledge of the way of truth, he shall nevertheless not refrain himself 
from the way of darkness. And for this cause the Lord was content 
to suffer for our souls, although he be the Lord of the whole earth ; to 

« Exod. xxxii. 7, 19. Deut. ix. 12, 17. b Days. c Heb. x. 25. d Vid. Gr. 

Clem. Alex. Isa. v. 21. e Matt. xxv. 5-10. / Matt. xxii. 14. * Tsa. liii. 5, 7. 

* Vid. Edit. Oxon. p. 21. < Prov. i. 17. 



OF ST. BARNABAS. 165 

whom God said before the beginning of the world, " Let us make man 
after our own image and likeness."' 1 Now, how he suffered for us, 
seeing it was by men that he underwent it, I will show" you. The 
prophets, having received from him the gift of prophecy, spake befqre 
concerning him ; but he, that he might abolish death, and make known 
the resurrection from the dead, was content, as it was necessary to 
appear in the flesh, that he might make good the promise before given 
to our fathers ; and preparing himself a new people, might demonstrate 
to them, whilst he was upon earth, that after the resurrection he would 
judge the world. And finally, teaching the people of Israel, and 
doing many wonders and signs among them, he preached to them, and 
showed the exceeding great love which he bare towards them. And 
when he chose his apostles, which were afterwards to publish his gos- 
pel, he took men who had been very great sinners ; that thereby he 
might plainly show, " That he came not to call the righteous, but sin- V 
ners to repentance." Then he clearly manifested himself to be the 
Son of God. For had he not come in the flesh, how could men have 
been able to look upon him that they might be saved ? seeing if they 
behold only the sun, which was the work of his hands, and shall here- 
after cease to be, they are not able to endure steadfastly to look against 
the rays of it. Wherefore the Son of God came in the flesh from this 
cause, that he might fill up the measure of their iniquity who have per- 
secuted his prophets unto death. And for the same reason also he 
suffered; for God hath said, "of the stripes of his flesh, that they 
were from them," d And, "I will smite the shepherd, and the sheep 
of the flock shall be scattered." 6 Thus he would suffer, because it 
behoved him to suffer upon the cross. For thus one saiih, prophesying 
concerning him, "Spare my soul from the sword. "•*" And again, 
" Pierce my flesh from thy fear." s And again, "The congregation 
of wicked doers rose up against me [they have pierced my hands and 
my feet]." ft And again, he saith., "I gave my back to the smiters, 
and my cheeks to be buffeted, and my face I set as an hard rock."* 

VI. And when he had fulfilled the commandment of God, what says 
he? " Who will contend with me ? Let him stand against me: or 
who is he that will implead me ? Let him draw near to the servant 
of the Lord. Wo be to you ! Because ye shall all wax old as a gar- 
ment, the moth shall eat you up."* And again the prophet adds, 
"He is put for a stone of stumbling. Behold, I lay in Zion for a 
foundation, a precious stone, a choice corner-stone, an honourable 

a Gen. i. 26. b Learn. c Matt, ix. 14. d Namely, from the Jews. « Zech. 

xiii. 6, 7. /According to the LXX. Psalm xxii. 20; cxviii. [cxix. Hcb.] 120; xxii. 
16. s These words were doubtless cited thus by Barnabas, because that without them, 
those foregoing do not prove the crucifixion of Christ. But through the repetition of the 
same preposition, this latter part was so early omitted, that it was not in the Latin in- 
terpreter's copy. ^Tsal. xxiL 16. »Isa. 1. 6. * Isa 1." 8, 9. Septuag. Inter. 



166 THE CATHOLIC EPISTLE 

stone."" And what follows ? « And he that hopeth in him shall live 
for ever." What then? Is our hope built upon a stone? God for- 
bid. But because the Lord hath hardened" his flesh against sufferings, 
he saith, "I have put me as a firm rock." c And again the prophet 
adds, " The stone which the builders refused is become the head of 
the corner." a And again he saith, " This is the great and wonderful 
day which the Lord hath made." 6 [I write these things the more 
plainly to you that ye may understand. f ] For, indeed, I could be 
content even to die for your sakes. 5 But what saith the prophet again ? 
" The counsel of the wicked encompassed me about. They came 
about me, as bees about the honeycomb ;" and, " upon my vesture 
they cast lots.'" 1 Forasmuch then as our Saviour was to appear in 
the flesh, and suffer, his passion was hereby foretold. For thus saith 
the prophet against Israel, "Wo be to their soul, because they have 
taken wicked counsel against themselves, saying, « Let us lay 1 snares 
for the righteous, because he is unprofitable to us."* Moses also in 
like manner speaketh to them ; " Behold, thus saith the Lord God, 
enter ye into the good land of which the Lord hath sworn to Abraham, 
and Isaac, and Jacob, that he would give it you, and possess it ; a 
land flowing with milk and honey." l Now what the spiritual meaning 
of this is, learn. It m is as if it had been said, put your trust in Jesus, 
who shall be manifested to you in the flesh. For man is the earth 
which suffers ; forasmuch as out of the substance" of the earth Adam 
was formed. W T hat, therefore, does he mean when he says, "Into a 
good land flowing with milk and honey ?" Blessed be our Lord, who 
has given us wisdom, and a heart to understand his secrets ! For so 
says the prophet, « Who shall understand the hard sayings of the 
Lord but he that is wise, and intelligent, and that loves his Lord?" 
Seeing, therefore, he has renewed us by the remission of our sins, he 
has put us into another frame, 1 ' that we should have souls like 2 those 
of children, forming us again himself by the Spirit. r For thus the 
scripture saith concerning us, where it introduceth the Father speaking 
to the Son ; s " Let us make man after our likeness and similitude ; and 
let them have dominion over the beasts of the earth, and over the 
fowls of the air, and over the fish of the sea." f And when the Lord 
saw the man which he had formed, that behold he was very good, he 
said, "Increase, and multiply, and replenish the earth."" And this 



° Isa. viii. 14; xxviii. 16. * Gr. — Put in strength or strengthened. c Isa. I. 7. 

d Psal. cxvii. 22. e Psal. cxvii. 24. / Clem. Mex. Strom, v. This is not in the old 

Lat. Version. sVid. Edit. Oxon. p. 29, a. Trepiipnpa rfc dyanris v/acov. A Psal. xxi. 17; 
cxvii. 12 •, xxi. 19. * Bind. * Isa. iii. 9. l Exod. xxxiii. 1,3. ,n Vid. 

Coteler. Annot. Marg. ex Clem. Alex. n Ylpoaconov. ° Hosea xiv. ult. Prov. i. 6. 

Eccl. i. 10. p Gr. — Made us another form. 1 Vid. Edit. Oxon. p. 30, b. ''Vid 

Vet. Lat. Interp. 'As he saith to the Son. 'Gen. i. 26. Comp. Coloss. iii. 10 

u Gen. i. 28. 



OF ST. BARNABAS. 167 

he spake to his Son. I will now show you how he made us a new 
creature a in the latter days. The Lord saith, » Behold, I will make 
the last as the first." b Wherefore the prophet thus spake, — " Enter 
into the land flowing with milk and honey, and have dominion over 
it." c Wherefore ye see how we are again formed anew ; as also he 
speaks by another prophet, — "Behold, saith the Lord, I will take from 
them (that is, from those whom the Spirit of the Lord foresaw) their 
hearts of stone, and I will put into them hearts of flesh;"' 1 because 
he was about to be made manifest in the flesh, and to dwell in us. 
For, my brethren, the habitation of our heart is a holy temple 6 unto 
the Lord. For the Lord saith again, "In what place shall I appear 
before the Lord my God, and be glorified?" He answers, "I will 
confess unto thee in the congregation in the midst of my brethren ; and 
will sing unto thee in the church of the saints. " f W T herefore we are 
they whom he has brought into that good land. But 5 what signifies 
the milk and honey ? Because as the child is nourished first with 
milk, and then with honey, so we, being kept alive by the belief of 
his promises and his word, shall live and have dominion over the 
land. For he foretold above, saying, <■<■ Increase, and multiply, and 
have dominion over the fishes," &c. But who is there that is now 
able to have this dominion over the wild beasts, or fishes, or fowls of 
the air ? For you know that to rule is to have power — that a man 
should be set over what he rules. But forasmuch as this we have not 
now, he tells us when we shall have it ; namely, when we shall be- 
come perfect, that we may be made inheritors of the covenant of the 
Lord. 

VII. Understand then, my beloved children, that the good God 
hath before manifested all things unto us, that we might know to 
whom we ought always to give thanks and praise. If, therefore, the 
Son of God, who is the Lord of all, and shall come to judge both the 
quick and the dead, hath suffered, that by his stripes we might live, 
let us believe that the Son of God could not have suffered but for us. 
But, being crucified, they gave him vinegar and gall to drink. Hear, 
therefore, how the priests of the temple did foreshow this also : "The 
Lord, by his command which was written, declared, that whosoever 
did not fast the appointed fast he should die the death : l because he 
also was himself one day to offer up his body" for our sins ; that so the 
type of what was done in Isaac 1 might be fulfilled, who was offered 
upon the altar. What, therefore, is it that he says by the prophet ? 
« And let them eat of the goat which is offered in the day of the fast 

a Gr. — i second formation. b Isa. xliii. 18, 19. Matt. xx. 16. c Comp. Heb. Hi. 
<*Ezek. xi. 19; xxxvi. 26. «So St. Paul, 1 Cor. Hi. 16, 17; \l 19. /Psal. xli. 3; 
xxi. 23. s Comp. Hier. in Jer. xxxii. 22 ; etin Jer. xi. 5. Add. 1 Pet. ii. 2. ft See 
this applied after the same manner, Heb. ix. 'Levit. xxiii. 29. k The vessel of his 

spirit. l Gen. xxu. 



168 THE CATHOLIC EPISTLE 

for all their sins." Hearken diligently, [my brethren.] " And all 
the priests, and they only, shall eat the inwards, not washed with 
vinegar." Why so? Because 1 " I know that when I shall hereafter 
offer my flesh for the sins of a new people, ye will give me vinegar 
to drink, mixed with gall ; therefore do ye only eat, the people fasting 
the while, and lamenting in sackcloth and ashes. And that he might 
foreshow that he was to suffer for them, hear then how he appointed 
it: — "Take," says he, "two goats, fair and alike, and offer them; 
and let the high-priest take one of them for a burnt- offering." And 
what must be done with the other? "Let it," says he, "be ac- 
cursed." Consider how exactly this appears to have been a type of 
Jesus. "And let all the congregation spit upon it, and prick it; and 
put the scarlet wool about its head : and thus let it be carried forth 
into the wilderness."" And this being done, he that was appointed 
to convey the goat, led it into the wilderness, and 6 took away the 
scarlet wool, and put it upon a thorn bush, whose young^ sprouts, 
when we find them in the field, we are are wont to eat : so the fruit 
of that thorn only is sweet. And to what end was this ceremony ? 
Consider— one was offered upon the altar, the other was accursed. 
And why was that which was accursed, crowned? Because they 
shall see Christ in that day, having a scarlet garment about his body, 
and shall say, Is not this he whom we crucified, having despised him, 
pierced him, mocked him ? Certainly this is he who then said that he 
was the Son of God. ff As, therefore, he shall be then like to what he 
was on earth, so were the Jews heretofore commanded to take two 
goats, fair and equal. That when they shall see [our Saviour] here- 
after coming [in the clouds of heaven,] they may be amazed at the 
likeness of the goats. Wherefore ye 71 here again see a type of Jesus 
who was to suffer for us. But what then signifies this, That the wool 
was to be put into the midst of the thorns ? This also is a figure of 
Jesus, set out to the church. For as he who would take away the 
scarlet wool must undergo many difficulties, because that thorn was 
very sharp, and with difficulty get it; so they, says Christ, that will 
see me, and come to my kingdom, must through many afflictions and 
troubles attain unto me/ 

Vin. But what type'' do ye suppose it to have been, where it is 
commanded l to the people of Israel, that grown persons, in whom 
sins are come to perfection, should offer a heifer, and after they had 
killed it, should burn the same: but then young men should take up 

° Numb. xxix. &c. Vid. Coteler. in Marg. et Annot. in loc. Comp. Observ. Edit. 
Oxon. * Vid. Annot. Cotel. in loc. c Levit. xvi. Vid Maimon. Tract, de Die Exp. 
Edit, du Veil. p. 350. Add. Annot. Cotel. et Ed. Oxon. in loc. d Vid. Edit. Oxon. 

p. 40, a. 41, b. £ Vid. Maim, ibid. p. 341. Comp. Annot. Edit. Oxon. in loc. /Vid. 
Annot. Isaac. Voss. in loc. 6 The Greek is imperfect. h Vid. Lat. Ver. { See 

Acts xiv. 22. h Numb. xix. * That this was also a type of Christ, see Heb. ix. 13. 



OF ST. BARNABAS. 169 

the ashes and put them in vessels, and tie a piece of scarlet wool and 
hyssop upon a stick, and so the young men should sprinkle every one 
of the people, and they should be clear from their sins ? Consider 
how all these are delivered in a figure" to us. This heifer is Jesus 
Christ ; the wicked men that were to offer it, are those sinners who 
brought him to death ; who afterwards have no more to do with it : 
the sinners have no more the honour of handling of it ; but the young 
men who performed the sprinkling, signified those who preach to us 
the forgiveness of sins, and the purification of the heart ; to whom the 
Lord gave authority to preach his gospel : being at the beginning 
twelve, to signify 6 the tribes, because there were twelve tribes of Is- 
rael. But why were there three young men appointed to sprinkle ? 
To denote Abraham, and Isaac, and Jacob, because they were great 
before God. And why was the wool put upon a stick ? Because 
the kingdom of Jesus was founded upon the cross; and therefore 
they that put their trust in him shall live for ever. But why was the 
wool and hyssop put together? To signify that in the kingdom of 
Christ there shall be evil and filthy days, in which, however, we shall 
be saved ; and because d he that has any disease in the flesh by some 
filthy humours, is cured by hyssop. Wherefore these things being 
thus done, are to us indeed evident; but to the Jews 6 they are ob- 
scure, because they hearkened not unto the voice of the Lord. 

IX. And therefore the Scripture again speaks concerning our ears, 
that God has circumcised them, together with our hearts. For thus 
saith the Lord by the holy prophet : " By the hearing of the ear they 
obeyed me."^ And again, "They who are afar off, shall hear and 
understand what things I have done." ff And again, "Circumcise 
your hearts, saith the Lord."" And again he saith, " Hear, Israel! 
For thus saith the Lord thy God." 1 And again the Spirit of God 
prophesieth, saying, 71 ' " Who is there that would live for ever, let him 
hear the voice of nry song." 1 And again, "Hear, O heaven, and 
give ear, earth ! Because the Lord has spoken m these things for a 
witness." And again he saith, " Hear the word of the Lord, ye 
princes of the people." 71 And again, "Hear, children! the voice 
of one crying in the wilderness." ° Wherefore he has circumcised our 
ears, that we should hear his w T ord, and believe. But as for that cir- 
cumcision in w T hich the Jews trust, it is abolished. For the circum- 
cision of which God spake was not of the flesh: but they have trans- 
gressed his commands, because the evil one 5 hath deceived them. 
For thus God bespeaks them : " Thus saith the Lord your God, 

a Vid. Vet. Lat. Interpr. Simplicity. — Gr. b Gr. — To testify. c Wood. d Vid. 

Coteler. in loc. e Them. /Septuag. Psal. xvii. 45. *Isa. xxxiii. 13. A Jer. 

iv. 4. «Jer. vii. 2. * Psal. xxxiii. xxxiv. J Isa. 1. 10. m Isa. i. 2. n lb. 10. 
Isa. xl. 3. v Angel. 

22 P 



170 THE CATHOLIC EPISTLE 

[Here I find the new law,] Sow not among thorns ; but circumcise 
yourselves to the Lord your God." a And what doth he mean by this 
saying ? Hearken unto your Lord. And again he saith, " Circumcise 
the hardness of your hearts, and harden not your neck." 6 And again, 
" Behold, saith the Lord, all the nations are circumcised, [they have 
not lost their foreskin ;] but this people is uncircumcised in heart." 
But you will say the Jews d were circumcised for a sign. e And so are 
all the Syrians, and Arabians, and all the idolatrous priests : but are 
they, therefore, of the covenant of Israel ? And even the Egyptians 
themselves are circumcised. Understand, therefore, children, these 
things more fully, that Abraham, who was the first that brought in 
circumcision, looking forward in the Spirit to Jesus, circumcised, 
having received the mystery of three letters. For the Scripture says, 
that Abraham circumcised three hundred and eighteen men of his 
house/ But what, therefore, was the mystery that was made known 
unto him? Mark, first, the eighteen, and next the three hundred. 
For the numeral letters of ten and eight are I H. And these denote 
Jesus. And because the cross was that by which we were to find 
grace, therefore he adds three hundred, the note of which is T [the 
figure of his cross.] Wherefore, by two letters, he signified Jesus; 
and by the third, his cross. He who has put the engrafted gift of his 
doctrine within us, knows that I never taught to any one a more cer- 
tain 5 truth : but I trust that ye are worthy of it. 

X. But why did Moses say, « Ye shall not eat of the swine ; neither 
the eagle, nor the hawk, nor the crow ; nor any fish that has not a scale 
upon him ?" n I answer, that in the spiritual sense, he comprehended 
three doctrines that were to be gathered * from hence. Besides which 
he says to them in the book of Deuteronomy, u And I will give my 
statutes unto this people. " k Wherefore it is not the command of God, 
that they should not eat these things ; but Moses in the Spirit spake to 
them. Now the sow he forbad them to eat, meaning thus much : 
Thou shalt not join thyself to such persons as are like unto swine ; 
who whilst they live in pleasure, forget their God, — but when any 
want pinches them, then they know the Lord ; as the sow when she 
is full, knows not her master ; but when she is hungry, she makes a 
noise, and being again fed, is silent. "Neither," says he, " shalt 
thou eat the eagle, nor the hawk, nor the kite, nor the crow ;" that is, 



°Jer. iv. 3, 4. 6 Jer. iv. 4. c Deuter. x. 16. d That people. e Vid. Coteler. in 
loc. Confer. Orig. ad Rom. c. ii. 24. /That many others of the ancient fathers have 

concurred with him in this, — see Coteler. in lor. Add. Eund. pp. 34, 35, ibid. Ed. Oxon. 
D.in loc. An instance of the like kind, see in Rev. xiii. 17, 18. Add. Annot. Bernard. 
Edit. Oxon. p. 125. s Genuine. h That in this he goes on the received opinions of 

the RR. Vid. Annot. Coteler. et Ed. Oxon. in loc. Levit. xi. Deut. xiv. Add. Ains- 
worth on Lev. xi, 1. And again on Deut. xiv. 4. *In the understanding. 

* Deut. i 

\ 



OF ST. BARNABAS. 171 

Thou shalt not keep company with such kind of men as know not 
how, by their labour and sweat, to get themselves food : but injuri- 
ously ravish away the things of others, and watch how to lay snares 
for them ; when at the same time they appear to live in perfect inno- 
cence. [ a So these birds alone seek no food for themselves, but] sitting 
idle, seek how they may eat of the flesh which others have provided ; 
being destructive through their wickedness. " Neither," says he, 
"shalt thou eat the lamprey, nor the polypus, nor the cuttle-fish; 7 ' that 
is, thou shalt not be like such men, by using to converse with them, 
who are altogether wicked 6 and adjudged to death. For so those 
fishes are alone accursed, and wallow in the mire, nor swim as other 
fishes, but tumble in the dirt, at the bottom of the deep. But he adds, 
"Neither shalt thou eat of the hare." To what end? To signify 
this to us: Thou shalt not be an adulterer; 11 nor liken thyself to such 
persons. For the hare every year multiplies ' the places of its concep- 
tion ; and as many years as it lives, so many it has. f " Neither shalt 
thou eat of the hyaena ;" that is, again, be not an adulterer, nor a cor- 
rupter of others ; neither be like to such. And wherefore so ? Because 
that creature every year changes its kind, and is sometimes male and 
sometimes female. s For which cause also he justly hated the weasel ; 
to the end that they should not be like such persons who with their 
mouths commit wickedness, by reason of their uncleanness ; nor join 
themselves with those impure women, who with their mouths commit 
wickedness. Because that animal conceives with its mouth.' 1 Moses, 
therefore, speaking as concerning meats, delivered, indeed, three 
great precepts to them, in the spiritual signification of those commands ; 
but they, according to the desires of the flesh, understood him as if 
he had only meant it of meats. And therefore David took aright the 
knowledge of his threefold command, saying, in like manner, " Blessed 
is the man that hath not walked in the counsel of the ungodly ;" as 
the fishes before mentioned, in the bottom of the deep, in darkness ; 
nor stood in the way of sinners, as they who seem to fear the Lord, 
but yet sin, as the sow. And hath not sat in the seat of the scorners, 
as those birds who sit and watch that they may devour. Here you 
have the law concerning meat perfectly set forth, and according to the 
true knowledge of it. But says Moses, « Ye shall eat all that divideth 
the hoof, and cheweth the cud ;" k signifying thereby such an one as 
having taken his food, knows him that nourisheth him ; and resting 
upon him, rejoiceth in him. And in this he spake well, having respect 



a Vid. Antiq. Lat. Vers. b Wicked to the end. c See Coteler. Annot. in loc. 

d Thou shalt not abuse thyself with mankind. e Aip6kv<nv. fTpvnas. s So several 

naturalists have affirmed, though others deny it. See Jlnnot. Coteler. in loc. h Vid. 

Arist. apud Euseb. Praep. Evang. lib. viii. c. 9. Add. Coteler. in loc. f Psal. i. 1. 

* See Edit. Oxon. p. 64, a. So Iren. adv. Her. lib. v. c. 8. 



172 THE CATHOLIC EPISTLE 

to the commandment. What therefore is it that he says ? a That we 
should hold fast to them that fear the Lord — with those who meditate 
on the command of the word which they have received in their heart — 
with those that declare the righteous judgments of the Lord, and keep 
his commandments ; in short, with those who know that to meditate 
is a work of pleasure, and therefore exercise themselves in b the word 
of the Lord. But why might they eat those that clave the hoof? 
Because the righteous liveth in this present world ; but his expectation 
is fixed upon the other. See, brethren, how admirably Moses com- 
manded these things. But how should we thus know all this, and 
understand it ? We, therefore, understanding aright the command- 
ments, speak as the Lord would have us. Wherefore he has circum- 
cised our ears and our hearts, that we might know these things. 

XL Let us now inquire whether the Lord took care to manifest any 
thing beforehand concerning water and the cross ? Now for the former 
of these, it is written to the people of Israel, how they shall not receive 
that baptism which belongs to forgiveness of sins ; but shall institute 
another to themselves that cannot. For thus saith the prophet : "Be 
astonished, O heaven ! and let the earth tremble at it, because this 
people have done two great and wicked things : they left me, the 
fountain of living water, and have digged for themselves broken cis- 
terns, that can hold no water. Is my holy mountain, Zion, c a desolate 
wilderness ? For ye shall be as a young bird when its nest is taken 
away." d And again the prophet saith, "I will go before thee, and 
will make plain the mountains, and will break the gates of brass, and 
will snap in sunder the bars of iron ; and will give thee dark, and hid- 
den, and invisible treasures, that they may know that I am the Lord 
God." e And again, "He shall dwell in the high den of the strong 
rock." And then what follows in the same prophet ? " His water is 
faithful : ye shall see the King with glory, and your soul shall learn 
the fear of the Lord.' 7/ And again he saith, in another prophet, he 
that does these things " shall be like a tree planted by the currents of 
water, which shall give its fruit in its season. Its leaf also shall not 
wither, and whatsoever he doth it shall prosper. As for the wicked it 
is not so with them ; but they are as the dust which the wind scattereth 
away from the face of the earth. Therefore the ungodly shall not 
stand in the judgment, neither the sinners in the council of the right- 
eous. For the Lord knoweth the way of the righteous, and the way 
of the ungodly shall perish." 5 Consider how he has joined both the 
cross and the water together. For this he saith, Blessed are they who, 
putting their trust in the cross, descend into the water : for they shall 

a Comp. Clem. Alex. lib. iii. Psedag. c. 11. Et simil. Orig;. Theod. &c. Coteler. 
Annot. in loc. * Ruminate upon. «Vid. Annot. Coteler. et Ed. Oxon. in loo. Isa 

xvi. 1, 2. d Jer. ii. 12. «Isa. xlv. 2, 3. /Isa. xxxiii. 16, 17. * Psal. i. 



OF ST. BARNABAS. 173 

have their reward in due time ; then, saith he, will I give it to them. 
But as concerning the present time, he saith, their leaves shall not fall ; 
meaning thereby that every word that shall go out of your mouth, shall, 
through faith and charity, be to the conversion and hope of many. In 
like manner does another prophet speak : " And the land of Jacob was 
the praise of all the earth;"" magnifying'' thereby the vessel of his 
spirit. ' And what follows ? » And there was a river running on the 
right hand, and beautiful trees grew up by it; and he that shall eat of 
them shall live for ever." The signification of which is this — That 
we go down into the water full of sins and pollutions, but come up 
again, bringing forth fruit ; having in our hearts the fear and hope 
which is in Jesus, by the Spirit. " And whosoever shall eat of them 
shall live for ever ;" that is, whosoever shall hearken to those who call 
them, and shall believe, shall live for ever. 

XII. In like manner he determines concerning the cross of another 
prophet/ saying, "And when shall these things be fulfilled?" The 
Lord answers, " When the tree that is fallen shall rise, and when blood 
shall drop down from the tree." Here you have again mention made, 
both of the cross, and of him that was to be crucified upon it. And e 
yet, farther, he saith by Moses (when Israel was fighting with, and 
beaten by, a strange people ; to the end that God might put them J in 
mind how that for their sins they were delivered unto death ;) yea the 
Holy Spirit put it into the heart of Moses, to represent both the sign 
of the cross, and of him that was to Suffer; that so they might know 
that if they did not believe in him, they should be overcome for ever. 
Moses, therefore, piled up armour upon armour" in the middle of a 
rising ground, and standing up high above all of them, stretched forth 
his arms ; and so Israel again conquered. But. no sooner did he let 
down his hands, but they were again slain. And why so ? To the 
end they might know, that except they trust in Him they cannot be 
saved. And in another prophet he saith, « I have stretched out my 
hands all the day long to a people disobedient, and speaking against 
my righteous way."* And again Moses makes a type 1 of Jesus to 
show that he was to die ; and then that he, whom they thought to be 
dead, was to give life to others; in the type" of those 1 that fell in 
Israel. For God caused all sorts of serpents to bite them, and they 
died ; forasmuch as by a serpent transgression began in Eve ; that so 
he might convince them, that for their transgressions they shall be de- 

a Zech. iii. 19. b For toBto Xeyet, and 3, the old interpreter did not read; and Cle- 
mens Alex. lib. iii. Strom, p. 463, transcribing this passage, hath them not. c i. e. 
The body of Christ. d Vid. Conject. Edit. Oxon. Com. iv. Esd. v. 4. Et Obs. Cotel. 
in loc. ■ See St. Hier. in like manner. Annot. D. Bernard, p. 1 24. Edit. Oxon. Exod. 
xvii. /That were so beaten. s Again set them in array, being armed. — Lat. Vers. 
h Isa. Ixv. 2. ' So Irenes, Just. Mart, St. Chrysost, &c. Vid. Edit. Oxon. p. 77, a. 
* Sign. l Israel falling. 

p2 



174 THE CATHOLIC EPISTLE 

livered into the pain of death. Moses then himself, who had com- 
manded them, saying, " Ye shall not make to yourselves any graven 
or molten image, to be your god,'" 1 yet now did so himself, that he 
might represent to them the figure of the Lord Jesus. For he made 
a brazen serpent, and set it up on high, and called the people together 
by a proclamation ; where, being come, they entreated Moses that he 
would make an atonement for them, and pray that they might be healed. 
Then Moses spake unto them, saying, when any one among you shall 
be bitten, "let him come unto the serpent that is set upon the pole ; 
and let him assuredly trust in him, that though he be dead, yet he is 
able to give life, and presently he shall be saved ;" and so they did. 
See, therefore, how here also you have in this the glory of Jesus ; " and 
that in him, and to him, are all things." 6 Again, what says Moses to 
Jesus the son of Nun, when he gave that name unto him, as being a 
prophet, that all the people might hear him alone, because the Father" 
did manifest all things concerning his Son Jesus, in Jesus d the son of 
Nun ; and gave him that name when he sent him to spy out the land 
of Canaan ; he said, " Take a book in thine hands and w r rite what the 
Lord saith : forasmuch as Jesus, the son of God, shall in the last days 
cut off by the roots all the house of Amalech." e See here again 
Jesus, not the son of man, but the Son of God, made manifest in a 
type and in the flesh. But because it might hereafter be said that 
Christ was the Son of David ; -^therefore David, fearing and well know- 
ing the errors of the wicked, saith, " The Lord said unto my Lord, 
Sit thou on my right hand until I make thine enemies thy footstools 
And again Isaiah speaketh on this wise, " The Lord said unto Christ" 
my Lord, I have laid hold on his right hand, that the nations should 
obey before him, and I will break the strength of kings." Behold 
how both David 1 and Isaiah call him Lord, and the Son of God. 

XIII. But let us go yet farther, and inquire whether his people be 
the heir, or the former; and whether the covenant be with us, or with 
them. And first, as concerning the people, hear now what the Scrip- 
ture saith. Isaac* prayed for his wife Rebekah, because she was 
barren ; and she conceived. Afterwards Rebekah went forth to inquire 
of the Lord. And the Lord said unto her, « There are two nations 
in thy womb, and two people shall come from thy body; and the one 
shall have power over the other, and the greater shall serve the lesser." 
Understand here, who was Isaac, who Rebekah, and of whom it was 
foretold that this people should be greater than that. And in another 
prophecy, Jacob speaketh more clearly to his son Joseph, saying, 

a Deut. xxvii. 15. *> Rom. xi. 36. c Deut. xviii. 15, 18. d So the other fathers ; 
Just. Mart., &c. Vid. Edit. Oxon. p. 79. e Vid. Interpr. Vet. Lat. Exod. xvii. 14. 

/Comp. Vet. Lat. Interp. s Psal. ex. 1. h Vid. Annot. Coteler. in loc. Edit. Oxon. 

p. 78, c. Isa. xlv. 1. l 'Comp. Vet. Lat. Interp. ft Gen. xxv. 21. Comp. St. PauJ 
Rom. ix. Just. Mart. Tert., &c. Vid. Ed. Oxon. p. 81, a. 



OF ST. BARNABAS. 175 

*« Behold, the Lord hath not deprived me of seeing thy face ; bring me 
thy sons that I may bless them." a And he brought unto his father 
Manasseh* and Ephraim, desiring that he should bless Manasseh, be- 
cause he was the elder. Therefore Joseph brought him to the right 
hand of his father Jacob. But Jacob, by the Spirit, foresaw the figure 
of the people that was to come. And what saith the Scripture ? " And 
Jacob crossed his hands, and put his right hand upon Ephraim, his 
second and the younger son, and blessed him." And Joseph said 
unto Jacob, " Put thy right hand upon the head of Manasseh, for he 
is my first-born son." And Jacob said unto Joseph, "I know it, my 
son, I know it ; but the greater shall serve the lesser, though he also 
shall be blessed." Ye see of whom he appointed it, that they should 
be the first people, and heirs of the covenant. If therefore, God shall 
have yet farther taken notice of this by Abraham too, our understand- 
ing of it will then be perfectly established. What then saith the Scrip- 
ture to Abraham, when he " believed; and it was imputed unto him 
for righteousness ? Behold, I have made thee a father of the nations, 
which without circumcision believe in the Lord." 

XIV. Let us, therefore, now inquire whether God has fulfilled the 
covenant, which he sware to our fathers that he would give the people? 
Yes, verily, He gave it : but they were not worthy to receive it, by 
reason of their sins. For thus saith the prophet : « And Moses con- 
tinued fasting in Mount Sinai, to receive the covenant of the Lord 
with the people, forty days and forty nights." d And he received of 
the Lord two tables, written with the finger" of the Lord's hand in the 
Spirit. And Moses, when he had received them, brought them down, 
that he might deliver them to the people. And the Lord said unto 
Moses, "Moses, Moses, get thee down quickly, for the people which 
thou broughtest out of the land of Egypt have done wickedly." f And 
Moses understood that they had again set up a molten image ; and he 
cast the two tables out of his hands ; and the tables of the covenant 
of the Lord w T ere broken. Moses, therefore, received them, but they 
were not worthy. Now, then, learn how we have received them : 
Moses, being a servant, took them ; but the Lord himself has given 
them unto us, that we might be the people of his inheritance, having 
suffered for us. He was, therefore, made manifest, that they should 
fill up the measure of their sins, and that we, being" made heirs by 
him, should receive the covenant of the Lord Jesus. And again 
the prophet saith, "Behold I have set thee for a light unto the 
Gentiles, to be the Saviour of" all the ends of the earth, saith the 
Lord, the God who hath redeemed thee."* Who for that very end 

a Gen. xlviii. b Vid. Lat. Interp. Vet. c Gen. xv. 6 ; xvii. 5. So St. Paul him- 

self applies this, Rom. iv. 3. d Exod. xxiv. 18. c Deut. ix. 10. Exod. xxxi. 12. 

/Exod. xxxii. 7. Deut. ix. 12. e Vid. Lat. Interp. Vet. h For salvation unto. 

» isa. xlix. 6. 



176 THE CATHOLIC EPISTLE 

•was prepared, that by his own appearing, he might redeem our hearts, 
already devoured by death, and delivered over to the irregularity of 
error, from darkness ; and establish a covenant with us by his word. 
For so it is written, that the Father commanded him, by delivering us 
from darkness, to prepare unto himself a holy people. Wherefore the 
prophet saith, "I the Lord thy God have called thee in righteous- 
ness, and I will take thee by thy hand, and will strengthen thee ; and 
give thee for a covenant of the people, for a light of the Gentiles : to 
open the eyes of the blind, to bring out the prisoners from the prison, 
and them that sit in darkness out of the prison-house." a Consider, 
therefore, from whence we have been redeemed. And again the pro- 
phet saith, " The Spirit of the Lord is upon me, because he hath 
anointed me : he hath sent me to preach glad tidings to the lowly ; to 
heal the broken in heart ; to preach remission to the captives, and sight 
unto the blind ; to proclaim the acceptable year of the Lord, and the 
day of restitution ; to comfort all that mourn." 6 

XV. Furthermore it is written concerning the sabbath, in the ten 
commandments which God spake in the Mount Sinai to Moses, face 
to face ; " Sanctify the sabbath of the Lord with pure hands and a 
clean heart. "* And elsewhere he saith, "If thy children shall keep 
my sabbaths, then will I put my mercy upon them."" And even in 
the beginning of the creation, he makes mention of the sabbath : "and 
God made in six days the works of his hands ; and he finished them 
on the seventh / day, and he rested the seventh day, and sanctified it.'"* 
Consider, my children, w 7 hat that signifies, — he finished them in six 
days. The meaning of it is this, — that in six thousand years, the Lord 
God w T ill bring all things to an end.' 1 For with him one day. is a thou- 
sand years : as himself testifieth, saying, "Behold this day shall be as 
a thousand years." * Therefore, children, in six days, that is, in six 
thousand years, shall all things* be accomplished. And what is that 
he saith, "And he rested the seventh day?" He meaneth this, that 
when his Son shall come, and abolish the season of the wicked one, 1 
and judge the ungodly ; and shall change the sun, and the moon, and 
the stars ; then he shall gloriously rest on that seventh day. He adds, 
lastly, "Thou shalt sanctify it with clean hands and a pure heart." 
Wherefore we are greatly deceived if we imagine that any one can 
now sanctify that day which God has made holy, without having a 
heart pure in all things. Behold, therefore, He will then truly sanctify 
it with blessed rest, when we (having received the righteous promise, 
when iniquity shall be no more, all things being renewed by the Lord) 

a Isa. xlii. 6, 7. b Isa. Ixi. 1, 2. Comp. Luke iv. 18. c Words. d Exod. xx. 

8. e Jer. xvii. 24. / Vid. Coteler. Annot. in loc. *Gen. ii. 2. Exod. xx. 11 ; 

xxxi. 17. h How general this tradition then was, see Coteler. Annot. in loc. Edit. Oxon. 
p. 90, a. * Psal. lxxxix. 4. * That is, to the time of the gospel, says Dr. Bernard, 
q. v. Annot. p. 127, Ed. Oxon. ' So the Lat. Vers. 



OF ST. BARNABAS. 177 

shall be able to sanctify it, being ourselves first made holy. Lastly, 
he saith unto them, " Your new moons and your sabbaths, I cannot 
bear them." a Consider what he means by it ; — the sabbaths, says he, 
which ye now keep, are not acceptable unto me, but those which I 
have made ; when resting from all things, I shall begin the eighth day," 
that is, the beginning of the other world. For which cause we ob- 
serve the eighth day with gladness, in which Jesus rose from the dead ; 
and having manifested himself to his disciples, he ascended into 
heaven. 

XVI. It remains yet that I speak to you concerning the temple ; 
how those miserable men being deceived, have put their trust in the 
house, and not in the God himself who made them ; as if it were the 
habitation of God. For much after the same manner as the Gentiles, 
they consecrated him in the temple. But learn, therefore, how the 
Lord speaketh, rendering the temple vain : » Who has measured the 
heaven with a span, and the earth with his hand? Is it not I?" d 
Thus saith the Lord, — " Heaven is my throne, and the earth is my 
footstool. What is the house that ye will build me ? Or what is the 
place of myrest?" e Know, therefore, that all their hope is vain. 
And again, he speaketh after this manner: " Behold, they that destroy 
this temple, even they shall again build it up.'^ And so it came to 
pass ; for through their wars it is now destroyed by their enemies ; 
and the servants of their enemies build it up. Furthermore it has 
been made manifest, how both the city and the temple, and the people 
of Israel should be given up. For the Scripture saith, « And it shall 
come to pass in the last days, that the Lord will deliver up the sheep 
of his pasture, and their fold, and their tower unto destruction." s And 
it has come to pass as the Lord haih spoken. Let us inquire, there- 
fore, whether there be any temple of God ? Yes, there is ; and that 
there, where himself declares that he would both make and perfect it. 
For it is written, " And it shall be, that as soon as the week shall be 
completed, the temple of the Lord shall be gloriously built in the name 
of the Lord."' 1 I find, therefore, that there is a temple. But how 
shall it be built in the name of the Lord? I will show you. Before 
that we believed in God, the habitation of our heart w T as corruptible 
and feeble, as a temple truly built with hands. For it was a house 
full of idolatry, a house of devils : inasmuch as there was done in it 
whatsoever was contrary unto God. But it shall be built in the name 
of the Lord. Consider, how that the temple of the Lord should be 
very gloriously built ; and by what means that shall be, learn. Having 
received remission of our sins, and trusting in the name of the Lord, 

a Isa. i. 13. 6 So the other Fathers, q. v. apud Cotelcr. Annot. in loc. p. 36. 

c Vid. Edit. Oxon. et Vet. Lat. Interp. d Isa. xl. 12. c Isa. Ixvi. 1. /Isa. xlix. 

7. s Zephan. ii. 6, juxt. Heb. A Dan. ix. Haggai ii. 

23 



178 THE CATHOLIC EPISTLE 

we are become renewed, being again created, as it were, from the be- 
ginning. Wherefore God truly dwells in our house, that is, in us. 
But how does he dwell in us ? The word of his faith, the calling of 
his promise, the wisdom of his righteous judgments, the commands of 
his doctrine. He himself prophesies within us : He himself dwelleth 
in us, and openeth to us, who were in bondage of death, the gate of 
our temple; that is, the mouth of wisdom ; having given repentance 
unto us ; and, by this means, he has brought us to be an incorruptible 
temple. He therefore that desires to be saved looketh not unto the 
man, but unto him that dwelleth in him, and speaketh by him ; being 
struck with wonder, forasmuch as he never either heard him speaking 
such words out of his mouth, nor ever desired to hear them. This is 
that spiritual temple that is built unto the Lord. 

XVII. And thus, I trust, I have declared to you as much, and with 
as great simplicity as I could, those things which make for your salva- 
tion, so as not to have omitted any thing that might be requisite there- 
unto. For should I speak farther of the things that now b are, and 
of those that are to come, you would not yet understand them, seeing 
they lie in parables. This, therefore, shall suffice as to these things. 

XVIII. Let us now go on to the other kind of knowledge and doc- 
trine. There are two ways of doctrine and power ; the one of light, 
the other of darkness. But there is a great deal of difference between 
these two ways; for over one are appointed the angels of God, the 
leaders of the way of light ; over the other, the angels of Satan. And 
the one is the Lord from everlasting to everlasting ; the other is the 
prince of the time of unrighteousness. 

XIX. Now the way of light is this, if any one desires to attain to 
the place that is appointed for him, and will hasten thither by his 
works. And the knowledge that has been given to us for walking in 
it, is to this effect : * Thou shalt love him that made thee. * Thou shalt, 
glorify him that hath redeemed thee from death. * Thou shalt be sim- 
ple in heart, and * rich in the Spirit. * Thou shalt not cleave to those 
that walk in the way of death. * Thou shalt hate to do any thing that 
is not pleasing unto God. * Thou shalt abhor all dissimulation. * Thou 
shalt not neglect any of the commands of the Lord. * Thou shalt not 
exalt thyself, but shalt be humble. * Thou shalt not take honour to 
thyself. * Thou shalt not enter into any wicked counsel against thy 
neighbour. * Thou shalt not be over-confident in thy heart. * Thou 
shalt not commit * fornication nor * adultery. Neither shalt thou * cor- 
rupt thyself with mankind. * Thou shalt not make use of the word of 
God to any impurity. *Thou shalt not accept any man's person, 
when thou reprovest any one's faults. * Thou shalt be gentle. * Thou 

« Vid. Lat. Ver. Interp. * So the old Lat. Interp. c Vid. Coteler. in loc. Et 

Basil, in Psal. i. 



OF ST. BARNABAS. 179 

shalt be quiet. * Thou shalt tremble at the words which thou hast 
heard. * Thou shalt not keep any hatred in thy heart against thy bro- 
ther. * Thou shalt not entertain any doubt whether it shall be or not. 

* Thou shalt not take the name of the Lord in vain. * Thou shalt 
love thy neighbour above thy own soul. *Thou shalt not destroy thy 
conceptions before they are brought forth ; nor kill them after they are 
born. *Thou shalt not withdraw thy hand from thy son, or from thy 
daughter ; but shalt teach them from their youth the fear of the Lord. 

* Thou shalt not covet thy neighbour's goods ; neither shalt thou be 
an extortioner." * Neither shall thy heart be joined to proud men ; 
but thou shalt be numbered among the righteous and the lowly. 

* Whatever events 6 shall happen unto thee, thou shall receive them as 
good. *Thou shalt not be double-minded or double-tongued; for a 
double tongue is the snare of death. *Thou shalt be subject unto 
the Lord, and to inferior masters as to the representatives of God, in 
fear and reverence. * Thou shalt not be bitter in thy commands to- 
wards any of thy servants that trust in God ; lest thou chance not to 
fear him who is over both ; because he came not to call any w T ith 
respect of persons ; but whomsoever the Spirit had prepared. * Thou 
shalt communicate to thy neighbour of all thou hast ; thou shalt not 
call any thing thine own : for if ye partake in such things as are incor- 
ruptible, how much more should ye do it in those that are corruptible ? 
°*Thou shalt not be forward to speak, for the mouth is the snare of 
death. d * Strive for thy soul with all thy might. e * Reach not out 
thine hand to receive, and withhold it not when thou shouldest give. 

* Thou shalt love, as the apple of thine eye, every one that speaketh 
unto thee the word of the Lord. f * Call to thy remembrance, day 
and night, the future judgment. *Thou shalt seek out every day the 
persons of the righteous ; s *and both consider, and go about to exhort 
others by the word, and meditate how thou mayest save a soul. 

* Thou shalt also labour with thy hands to give to the poor, that thy 
sins may be forgiven thee.' 1 * Thou shalt not deliberate whether thou 
shouldest give ; *nor having given, murmur at it. * Give to every 
one that asks ; so shalt thou know who is the good rew r arder of thy 
gifts. * Keep what thou hast received ; thou shalt neither add to it, 
nor take from it. *Let the wicked be always thy aversion. *Thou 
shalt judge righteous judgment. * Thou shalt never cause divisions: 
but shalt make peace betw T een those that are at variance, and bring 



a Greedy, TtXtoveK-nm. b Effects. c See Ecclus. iv. 34. d Ibid. ver. 33. For so 
I chose to read it, htep rrjg ipvxns <rov dyamwex?, according to the conjecture of Cotelerius. 
e Ibid. ver. 36. / And remember him night and day. The words bptyas Kpioeus seem to 
have been erroneously inserted, and pervert the sense. s Gr. — Saints. h Gr. — For 

the redemption of thy sins. Comp. Dan. iv. 24. See LXX. 



180 THE CATHOLIC EPISTLE 

them together. * Thou shalt confess thy sins ; *and not come to thy 
prayer with an evil conscience. This is the way of light. 

XX. But the way of darkness is crooked, and full of cursing. For 
it is the way of eternal death,, with punishment, in which they that 
w r alk meet those things that destroy their own souls. Such are — 
idolatry, confidence, pride of power, hypocrisy, double-mindedness, 
adultery, murder, rapine, pride, transgression, deceit, malice, arro- 
gance, witchcraft, covetousness, and the want of the fear of God. In 
this walk those who are the persecutors of them that are good — haters 
of truth, lovers of lies ; who know not the reward of righteousness, 
nor cleave to any thing that is good ; who administer not righteous 
judgment to the widow and orphan ; who watch for wickedness, and 
not for the fear of the Lord : from whom gentleness and patience are 
far off; who love vanity, and follow after rewards ; having no com- 
passion upon the poor ; nor take any pains for such as are heavy laden 
and oppressed : ready to evil-speaking, not knowing him that made 
them; murderers of children, corrupters of the creature of God, that 
turn away from the needy, oppress the afflicted ; are the advocates of 
the rich, but unjust judges of the poor; being altogether sinners. 

XXI. It is, therefore, fitting, that, learning the just commands of 
the Lord, which we have before mentioned, we should walk in them. 
For he who does such things shall be glorified in the kingdom of God, 
But he that chooses the other part shall be destroyed together with his 
works. For this cause 5 there shall be both a resurrection, and a retri- 
bution. I beseech those that are in high estate among you (if so be 
you will take the counsel which with a good intention I offer to you :) 
you have those with you towards whom you may do good ; do not for- 
sake them. For the day is at hand in which all things shall be de- 
stroyed, together with the wicked one. The Lord is near, and his 
reward is with him. I beseech you, therefore, again and again, be as 
good lawgivers to one another: continue faithful counsellors to each 
other: remove from among you all hypocrisy. And may God, the 
Lord of all the world, give you wisdom, knowledge, counsel, and 
understanding of his judgments in patience ! Be ye taught of God ; 
seeking what it is the Lord requires of you, and doing it ; that ye may 
be saved in the day of judgment. And if there be among you any 
remembrance of what is good, think of me ; meditating upon these 
things, that both my desire and my watching for you may turn to a 
good account. I beseech you, I ask it as a favour of you, whilst you 
are in this beautiful tabernacle of the body, be wanting in none of 
these things ; but without ceasing seek them, and fulfil every com- 



OF ST. BARNABAS. 181 

mand : for these things are fitting and worthy to be done. Wherefore 
I have given the more diligence to write unto you, according to my 
ability, that you might rejoice. Farewell, children of love and peace. 
The Lord of glory, and of all grace, be with your spirit. Amen. 

The end of the epistle of Barnabas, the apostle and fellow-traveller of St. Paul the 
apostle. 



PRELIMINARY DISCOURSE 

ON THE SHEPHERD OF ST. HERMAS ; AND ON THE SECOND EPISTLE OF 
ST. CLEMENT TO THE CORINTHIANS. 

That the Hermas mentioned by St. Paul (Rom. xvi. 14) was probably the author of that 
book which is here subjoined under his name — There is little remaining of his life, 
more than what is taken out of his own book — Of his death — Uncertain whether he 
died a martyr — The Jlncicnt Fathers divided in their opinions of this book : nor are 
our later critics any less ; that there are many useful things in it — Of the second epistle 
of St. Clement — That it is not of equal reputation with the former — By some denied to 
be St. Clement's — It is most probable that it was written by St. Clement ; and has many 
excellent things, and worthy of that holy man in it — These two pieces now the first 
time translated into our own language. 

I. There is not a greater difference between the learned men of the 
present times concerning the epistle of St. Barnabas, than there was 
among the ancient fathers heretofore concerning the authority of that 
book which next follows under the name of Hermas. Who this Her- 
mas was, what he did, and what he suffered for the faith's sake, is in 
great measure unknown to us. That there was one of that name at 
Rome when St. Paul wrote his epistle to the church there, his remem- 
brance of him (Rom. xvi. 14) will not suffer us to doubt. Nor is it 
improbable but that it was the same Hermas who afterwards wrote 
this book, and who appears not only still to have continued his relation 
to the church of Rome, but to have written at such a time as may well 
enough agree to one of St. Paul's acquaintance. The former of these 
may be collected from his second vision, 6 which he seems to have had 
at the same time that Clement was bishop of Rome, and to whom 
therefore he is commanded to communicate a copy of it. And for the 
latter, might the conjectures of two of our greatest critics be allowed, 
who apply the affliction of which he speaks in another of his visions * 
to the destruction of Jerusalem then at hand, it would follow, that this 
book must have been written within twelve years after the epistle to 
the Romans ; and so in all probability by that Hermas of whom St. 
Paul speaks in that epistle. But though I rather think that the tribu- 
lation which Hermas 6 foretold relates to the persecution under Domitian, 
because it is there said to be the trial of the Christians who should be 
< c tried as gold in the fire," but yet should overcome / it and not be hurt 
by it, (a character that exactly agrees with what Tertullian 5 writes of that 
persecution,) yet even this does not hinder but that the Hermas men- 

a Vid. Baron. Annot. ad Martyrol. Ror,!» ^aii 9. b Vis. ii. num. 4. c Dr. 

Hammond and Mr. Dodwell. See Dr. Cave's Hist. Literar. in Herm. d Vis. iv. 

sec. 3. c Ibid. sec. 1. / Ibid. sec. 2, 3. e Apolog. c. 5. 
182 



ON THE SHEPHERD OF ST. HERMAS. 183 

tioned by St. Paul might still be living, and be the author of the book 
we here have under his name. 

2. Hence Origen," in his homily upon that place of St. Paul before 
mentioned, delivers it as his opinion, that it was the Hennas there 
spoken of who wrote this book. But Eusebius* does more; he tells us 
that it was the received opinion in those days that it was composed by 
him. And that it continued to be so in the age after, St. Hierome c 
witnesses, who speaks yet more positively than Eusebius to the same 
purpose. From all which, we may conclude what is to be judged of 
that mistake which our latter writers have fallen into, by their too cre- 
dulous following the d author of the poem against Marcion under the 
name of Tertullian, viz. that it was written by Hermes, brother to Pope 
Pius; in which, not only the authors e of the pontifical ascribed to Pope 
Damasus, and of the pretended decretal epistles-^ of the ancient bishops 
of Rome, but the martyrologists of the middle ages, Bede, Ado, &c, 
have generally been involved. 

3. It is true Cardinal Baronius has endeavoured to make up this 
difference, by supposing that the Hermes spoken of by St. Paul was 
brother to Pope Pius, and so all parties may be in the right. But, be- 
sides that this book was written by Hermas, not the Hermes of whom 
St. Paul there speaks, — the difference of the time 5 renders it altogether 
incredible, that a person of some considerable age at St. Paul's writing 
his epistle should have lived so long as that pope's brother is said to 
have done: whom the cardinal" himself observes to have been living 
164 years after Christ, that is to say, 107 years after the writing of St. 
Paul's Epistle to the Romans. This his Epitomator Spondanus 1 ' was 
aware of; and therefore, though he seems to have allowed of the con- 
jecture, yet he could not choose but add this reflection of his upon it ; 
that according to this reckoning, Hermas must have been 130 years 
old when he died, and, in all probability, a great deal more. 

4. What the condition of this Hermas was before his conversion, we 
cannot tell ; but that he was a man of some consideration, we may con- 
clude from what we read of him in his third vision," where he is said 
to have been formerly « unprofitable to the Lord" upon the account 
of those riches which, after he became a Christian, he seems to have 
dispensed in works of charity and beneficence. 

5. Nor have we any more knowledge how he was converted, than 
what his condition was before ; it is probable, from several passages in 
his book, 1 that he was himself brought over to Christianity some time 
before his family; who continued yet in the practice of many and great 

a Horn, in Rom. lib. x. c. 16. 6 Hist Eccles. lib. iii. c. 3. c Hieron. de Script, in 
Herm. d Lib. iii. e In vit. Pii Papae. / Epist. i. attrib. Pio PP. p. 194, Edit. 

Blondel. ? See Bellarmin. de Script, sec. i. p. 45, in Herm. h Annal. Eccl. in fine 
anni 164. • Spondan. Epitorn. Annal. Baron, ad ann. 159. * Vis. iii. num. 6. 

1 Vis. i. n. 3. Vis. ii. n. % 3. 



184 PRELIMINARY DISCOURSE 

impieties. During this while, Hermas was not only very kind to them, 
but seems to have been so indulgent towards them, as to permit them 
rather to go on in their sins, than he would take any rough measures 
with them to draw them off from them. 

6. But this was not all ; he not only patiently bore with them, but 
was himself disturbed with many anxious cares," to supply them in 
their extravagancies ; and oftentimes did not behave himself so well as 
he ought to have done upon that account. But however, being of an 
honest and upright disposition, and having a great sincerity in his re- 
ligion, it pleased God at last not only to convince him of his faults, in 
thus neglecting his family, but to give them grace to hearken to his 
admonitions, and to embrace at once both the Christian faith, and a 
practice also suitable thereunto. 

7. What he did after this we have no account ; but that he lived a 
very strict life we may reasonably conjecture, in that it pleased God 
to vouchsafe such extraordinary revelations to him, and to employ him 
in several messages to his church, both to correct their manners, and 
to warn them of the trials that were about to come upon them. 

8. This was so singular a grace, even in those times of miracles, that 
we find some other Christians, not so humble as they ought to be, be- 
came enemies to him upon the account of them. However, this did 
not hinder but that God still continued to make use of his ministry in 
admonishing sinners ; and he as readily and faithfully went on, both in 
warning them of their danger and in exhorting them to repent and save 
their souls. 

9. This was the business of this holy man, in which he spent his 
life ; and if we may believe the Roman martyrology, his death was not 
unsuitable to it: where we read, that, " being illustrious for his mira- 
cles, he at last offered himself a worthy sacrifice unto God." But, 
upon what grounds this is established, Baronius" himself could not 
tell us; insomuch that in his Annals he durst not once mention the 
manner of his death, but is content to say, » That having undergone 
many labours and troubles in the time of the persecution under Aure- 
lius, (and that too without any authority,) he at last rested in the Lord, 
July 26ih, which is, therefore, observed in commemoration of him." 
And here is indeed a pleasant mistake, and worthy of the Roman mar- 
tyrology ; for this author, from the book of which we are now dis- 
coursing, being sometimes called by the title of pastor, or shepherd, 
the martyrologist has very gravely divided the good man into two 
saints; and they observe the memorial of Hermas/ May 9th, and of 
pastor, July 26th. Unless we shall rather say that this was indeed the 
cardinal's blunder, and the martyrology in the right, to make two dis- 

a See below, Vis. i. n. 2, 3. h Annot. ad Mart. Rom. Maii 9. c Baron. Anna! 

Eccles. ad ann. 164. d Vid. Martyrol. Rom. ad Maii 9, et Jul. 26. 



ON THE SHEPHERD OF ST. HERMAS. 185 

tinct persons — of St. Hermas mentioned by St. Paul, and the brother 
of Pope Pius to whom the passages a mentioned, July 26, do manifestly 
belong ; and erred only in applying the character of pastor b to the latter, 
which, with the treatise of which we are now discoursing, ought (as the 
cardinal has truly observed) to have been ascribed to the former. 

10. But not to insist any longer upon the author of this book : as 
for the work itself, we find both the ancient fathers, and the learned of 
our own times, not a little divided in their judgments concerning it. 
Some there are, and those the nearest to the time when this book was 
written, that treat it almost with the same respect that they would do 
the canonical scriptures. Irena3us d quotes it under the very name of 
the Scripture. Origen," though he sometimes moderates his opinion of 
it, upon the account of some who did not, it seems, pay the same 
respect with himself to it ; yet speaking of Hermas being the author 
of this book, in his Comments on the Epistle to the Romans, gives us 
this character of it, " That he thought it to be a most useful writing; 
and was, as he believed, divinely inspired." Eusebius* tells us, that, 
» though, being doubted of by some, it was not esteemed canonical, 
yet was it by others judged a most necessary book, and as such read 
publicly in the churches." And St. Hierome, ff having in like manner 
observed that it was "read in some churches," makes this remark upon 
it, that it was indeed " a very profitable book ;" and whose testimony 
was often quoted by the Greek fathers. Athanasius 71 cites this book, 
together with the other books of Scripture, and calls it " a most useful 
treatise:" and in another* place tells us, that "though it was not 
strictly canonical, yet was it reckoned among those books which the 
fathers appointed to be read to such as were to be instructed in the 
faith, and desired to be directed in the way of piety." 

11. Hence we may observe, as a farther evidence of that respect 
which was paid to this book heretofore, that it was not only " openly 
read in the churches," but in some of the most ancient manuscripts of 
the New Testament, is joined together with the other books of the 
Holy Scriptures. An instance of this Cotelerius* offers us in that of 
the monastery of St. Germains in France, in which it is continued on 
at the end of St. Paul's epistles. And in several of the old stichome- 
tries it is put in the same catalogue with the Inspired Writings : as 
may be seen in that which the same author 1 has published out of a 
manuscript in the king's library, in his observations upon St. Barnabas; 
in which St. Barnabas's epistle is placed immediately before the Reve- 

fl Comp. Martyrol. Rom. Jul. 26, with Baron. Annal. ann. 162, 164, 166. h Mar- 

tyrol. Rom. Jul. 26. c Annot. b. ad Martyrol. Rom. Maii 9. d Lib. iv. advers. 

Hsres. et apud Euseb. Hist. Eccles. lib. iv. c. 8. e Origen. Enarrat. in Epist. ad 

Rom. p. 41 1, D. / Hist. Eccles. lib. iii. c. 3. e Catal. Script, in Herm. * De 

Incarnat. Verb. torn. i. p. 55, D. «' Epist. Pasch. torn. ii. p. 39, 40. * Annot. ad 

Herm. p. 41. l Annot. in Barnab. p. 9, 10. 

24 q2 



186 PRELIMINARY DISCOURSE 

lations; as the Acts of the Apostles, and Hermas's Shepherd, are im- 
mediately after it. 

12. And yet, after all this, we find this same book not only doubted 
of by others among the ancient fathers, but slighted even by some of 
those who upon other occasions have spoken thus highly in its favour. 
Thus St. Jerome, in Comments, exposes the folly of that apocryphal 
book, as he calls it, which in his catalogue of writers he had so highly 
applauded. Tertullian, 1 ' who spake, if not honourably, yet calmly, 
of it whilst a catholic, being become a Montanist, rejected it, even 
with scorn. And most of the other fathers'* who have spoken the high- 
est of it themselves, yet plainly enough insinuate that there were those 
who did not put the same value upon it. Thus c Origen mentions 
some who not only denied, but despised its authority. And Cassian / 
having made use of it in the point of free will, Prosper e without more 
ado rejected it as a testimony of no value. And what the judgment 
of the latter ages was as to this matter, especially after Pope Gelasius 71 
had ranked it among the apocryphal books, may be seen at large in the 
observations of { Antonius Augustinus upon that decree. 

13. How far this has influenced the learned men of our present times 
in their censures upon this work, is evident from what many on all 
sides have freely spoken concerning it ; who not only deny K it to have 
been written by Hermas the companion of St. Paul, but utterly cast it 
off, as a piece of no worth, but rather full of error and folly. Thus 
Baronius 1 himself, though he delivers not his own judgment concern- 
ing it, yet plainly enough shows that he ran in with the severest cen- 
sures of the ancients against it; and in effect charges it with favouring 
the Arians, though upon a mistaken authority of St. Athanasius, 7 ' 1 which 
by no means proves any such error to be in it. But Cardinal Bellar- 
mine M is more free ; he tells us that it has many hurtful things in it, 
and particularly that it favours the Novatian heresy; which yet I think 
a very little equity in interpreting of some passages that look that way, 
by others that are directly contrary thereunto, would serve to acquit it 
of. Others are yet more severe ;° they censure it as full of heresies 
and fables ; though this Labbe^ would be thought to excuse, by telling 
us, that they have been foisted into it by some later interpolations, 
and ought not to be imputed to Hermas, the author of this book. 

14. Nor have many 9 of those of the reformed churches been any 

a Comment, in Habac. i. 14, fol. 83, D. h De Orat. cap. xii. c De Pudicitia, cap. 
x. d Vid. Testimon. in Edit. Coteler. p. 28, &c. e Philocal. c. 1. / Cassian. 

Collat. xiii. c. 12. s Contr. Collat. c. xxx. h Decret. Gratian. Dist. xv. «' De 

Emend. Gratiani Dial. vi. p. 63, 64. ft See Possev. Apparat. torn. ii. titul. Pastor. 

1 Baron. Annal. ann. clix. num. 5, 6. ' n Epist. ad Afros, apud Theodoret. Hist. Eccles. 
lib. i. cap. 8. * Script. Eccles. Centur. I. in Herm. ° Jo. M. Brasichellan. apud 

Labbseum de Script, to m. i. p. 791. v De Script, in Herm. torn. i. p. 431. 9 Rivet. 
Critic. Sacr. lib. i. c. 12. Hoernbeck Theol. PP. torn. i.Miscellan. Sacr. p. 91. Scultet, 
Medulla PP. p. 375. Daille de Script. Ignat. Larroque Observ. in Vind. Ignat. Part i. p. 19 
Cave Hist. Lit. p. 21, &c. 



ON THE SHEPHERD OF ST. HERMAS. 187 

whit more favourable in their censures of the present treatise. But, 
then, as the chief of the most ancient fathers heretofore, though they 
admitted it not into the canon of Holy Scripture, yet otherwise paid a 
very great deference to it ; so the more moderate part of the learned 
men of our present times esteem it as a piece worthy of all respect, 
and clear of those faults which are too lightly charged by some per- 
sons upon it. Thus Petavius, a none of the most favourable critics 
upon the ancient fathers, yet acknowledges, as to the present book, 
that it was never censured by any of the ancients, as guilty of any 
false doctrine or heresy ; but especially as to the point of the Holy 
Trinity. *Cotelerius, one of the latest editors of it, esteems it as an 
ecclesiastical work of good note, and a great defence of the catholic 
faith against the errors of Montanism ; whose judgment is not only 
followed by their late historian, c Natalis Alexander, but is made good, 
too, in the defence of it against those objections which some have 
brought to lessen its reputation. And for those of our ow T n commu- 
nion, I shall mention only two, but they such as will serve instead 
of many to all judicious persons; who have at large justified it against 
the chief of those exceptions that have been taken at it ; the one, the 
most excellent Bishop Pearson,* in his Vindication of St. Ignatius ; the 
other the learned Bishop Bull, 6 in his Defence of the Nicene Faith, in 
the point of our blessed Saviour's divinity ; which he largely shows 
our present author to have been far from doing any prejudice unto. 

15. Such have been the different judgments of learned men, both 
heretofore, and in our present times, concerning this book. It would 
be too great a presumption for me to pretend to determine any thing 
as to this matter ; and having subjoined the work itself in our own 
language, every one may be able to satisfy himself what value he 
ought to put upon it. That there are many useful things to be found 
in it, but especially in the second, and I think, the best, part of it, 
cannot be denied. And for the other two : it must be considered, that 
though such visions as we there read of, being no longer continued to 
these latter ages, may warrantably be despised in the pretenders of the 
present days ; yet we cannot doubt but that, at the time this book was 
written, the extraordinary gifts of the Holy Ghost were very frequent ; 
and we need not question but that such revelations too, among the 
rest, were communicated to holy men for the benefit of the church. 

16. But I shall not pursue this subject any farther: nor will I add 
very much to what I have before said, with relation to St. Clement and 
his first epistle, concerning that part which still remains of a second 
under his name, and which concludes the following collection. 

• Prsefat. in torn. ii. Dogm. Theol. c. 2, sec. 6. b Not. in Herm. p. 43, C. 

c Alex. Natal, sec. i. torn. i. p. 103, 104. d Vind. Ignat. part i. c. 4. e Defens. Fid. 
Nicaen. sec. i. c. 2, p. 30. 



188 PRELIMINARY DISCOURSE 

17. That this second epistle was not of so great a reputation among 
the primitive fathers as the foregoing, Eusebius* not only plainly tells 
us, but gives us this testimony of it, that he could not find it quoted, 
as the other was, by any of them. But St. Jerome b is more severe; 
he represents it to us as rejected by them ; and Photius, c after him, 
calls it a " spurious piece." And not to mention any more, our most 
reverend Bishop Usher a not only concurs in the same censure, but offers 
several arguments too, in proof of it. 

18. And yet when all is done, it does not appear but that St. Cle- 
ment was the author of this, as well as the other epistle before spoken 
of: though it was not so much esteemed by, nor by consequence so 
generally known to, the ancients, as that. In the manuscript e of St. 
Thecla, we find this set forth under the same title with the other. And 
in all the other catalogues of the ancients, wherever one is spoken of, 
the other is, for the most part, set together with it : as may particularly 
be observed in the apostolical canons/ not to mention any other col- 
lections of this kind. 

19. Nor does Eusebius e deny this epistle to be St. Clement's, but 
only says that it was not so celebrated as the other. And true it is 
we do not find it either so often, or so expressly mentioned, as that. 
But yet if the conjecture of Wendeline,' 1 approved by a very learned 
man 1 of our own country, may be admitted, Eusebius" himself will 
afford us an instance of one who not only spake of it, but spake of it 
as wont to be publicly read in the church of Corinth. For, discoursing 
of the epistles of Dionysius, bishop of that see, he tells us, that in one 
of them which he wrote to the Romans, he took notice of St. Clement's 
epistle in these words: " To-day have we kept the Lord's day with all 
holiness ; in which we have read your epistle, as we shall always con- 
tinue to read it, for our instruction, together with the former written to 
us by Clement." What that epistle was of which Dionysius here 
speaks, as written by the church of Rome to that of Corinth, and pub- 
licly read in the congregation there, does not appear. Bishop Beve- 
ridge, after Wendeline, conceives it to have been that which Clement 
wrote in the name of that church to them ; and so the former epistle, 
spoken of by Dionysius, will be this second, written in his own name 
to the Corinthians, not by the authority of the Roman church. But 
this others 1 will by no means allow ; they suppose the letter which 
Dionysius says was read that day among them, to have been some other 
epistle, either of Soter, or of the church of Rome ; and make use of 



" Hist. Eccles. lib. iii. c. 38. J De Script, in Clemente. c Phot. Cod. 1 12, 1 13. 

d Dissert, de Script. Ignat. cap. x. « Vid. Catal. Bevereg. Codex Canon. Vindicat. 289. 
/ Canon, lxxxv. e Hist. Eccles. lib. 3, c. 38. * Divinat. de Epist. Clem. 'Be- 

vereg. Cod. Canon. Vindic. lib. ii. c. 9, sec. 10, p. 286. * Euseb. Hist. Eccles. lib. iv. c 
23. * See Dr. Grabe Spicileg. torn. i. p. 265. 



ON THE SHEPHERD OF ST. HERMAS. 189 

this very passage to prove that they had received but one epistle from 
St. Clement, nor knew of any other that had been written by him. 

20. And yet Epiphanius expressly tells us that this epistle, no less 
than the foregoing, was in his time wont to be publicly read in the 
congregation. And though St. Jerome and Photius speak indeed but 
meanly of it in those places where they seem to deliver the judgment 
of Eusebius rather than their own opinion ; yet upon other occasions * 
they make no exception against the authority of it, but equally ascribe 
it to St. Clement with the other, of which there is no doubt. 

21. Having said thus much concerning these two last pieces with 
which the present collection is concluded, I have but this to add, that 
they are both of them, now first of all, put into our own language, and 
presented to the perusal of the English reader : the former from the 
old Latin version, which is by some c much complained of, though by 
others' 1 as stiffly defended ; the latter from the original Greek, as it was 
published by Mr. Patrick Young from the Alexandrian manuscript, the 
only copy that, for aught appears, does at this day remain of it. 

22. If any one should ask how it came to pass that our learned 
countryman, Mr. Burton, when he set out the former epistle of St. 
Clement in English, did not subjoin this to it, — the answer which him- 
self" warrants us to return is this : That, taking what has been said by 
the ancients before mentioned in the strictest sense, he looked upon 
this epistle as a spurious piece; which, though it carried the name of 
St. Clement, was yet truly no more his than those Constitutions and 
Recognitions which are also published under the same name, but are 
generally acknowledged to be none of his, as in the prosecution of this 
discourse I shall take occasion more fully to show. 

23. As for the epistle itself, I have concluded it somewhat sooner 
than the Greek, which yet remains of it, does. But that which I have 
omitted being only an imperfect piece of a sentence, which would have 
made the conclusion much more abrupt than it is now, I chose rather 
to add what followed here, than to continue it there. And to make 
the reader the better amends for this liberty, I have not only subjoined 
what remains of St. Clement, but have endeavoured to make out the 
sense of what is wanting in our copy, from the other Clement, who 
seems to have followed this original. 

fti For the Lord himself, being asked by a certain person, When his 
kingdom should come? answered, When two shall be one, and that 
which is without as that which is within ; and the male with the fe- 
male, neither male nor female. Now, two are one, when we speak the 
truth to each other, and there is (without hypocrisy) one soul in two 

° Haeres. xxvii. num. 6. h See Hieron. adv. Jovin. torn. iii. fol. 12. Photius. Cod. 
126, in Clem. c Barthius apud Coteler. Not. in Herm. p. 44. d Cotelerius, ibid. 

e Burton's Notes upon St. Clement, p. 94. / Clem. Rom. ex MS. Regio. 



190 THE SHEPHERD OF ST. HERMAS. 

bodies : < and that which is without as that which is within.' He means 
this ; he calls the soul that which is within, and the body that which 
is without. As, therefore, thy body appears, so let thy soul be seen by 
its good works ; f and the male with the female, neither male nor female.' 
"He means this: He calls our anger the male, our concupiscence 
the female. When, therefore, a man is come to such a pass, that he is 
subject neither to the one nor the other of these, (both of which, through 
the prevalence of custom, and an evil education, cloud and darken 
the reason,) but rather, having dispelled the mist arising from them, 
and being full of shame, shall by repentance have united both his soul 
and spirit in the obedience of reason; then, as Paul says, < there is in 
us neither male nor female.' " 

■ Ex. Clem. Alexandrin. 



THE 

FIRST BOOK OF ST. HERMAS, 



WHICH IS CALLED 



HIS VISIONS. 



Vision I. 

Against filthy and proud thoughts : also the neglect of Hermas in chas- 
tising his children. 

I. He who had bred me up, sold a certain young maid at Rome ; 
whom, when I saw many years after, I remembered her, and began to 
love her as a sister. It happened, some time afterwards, that I saw 
her washing in the river Tiber ; and I reached out my hand unto her, 
and brought her out of the river. And when I saw her, I thought with 
myself, saying, how happy should I be if I had such a wife, both for 
beauty and manners. This I thought with myself; nor did I think any 
thing more. But not long after, as I was walking and musing on 
these thoughts, I began to honour this creature of God, thinking with 
myself how noble and beautiful she was. And when I had walked a 
little, I fell asleep. And the Spirit caught me away, and carried me 
through a certain place towards the right hand, through which no man 
could pass. It was a place among rocks, very steep, and unpassable 
for water. When I was past this place, I came into a plain ; and there 
falling down upon my knees, I began to pray unto the Lord, and to 
confess my sins. And as I was praying, the heaven was opened, and 
I saw the woman which I had coveted, saluting me from heaven, and 
saying, "Hermas, hail!" And I, looking upon her, answered, 
" Lady, what dost thou do here ?" She answered me, " I am taken 
up hither to accuse thee of sin before the Lord." " Lady," said I, 
" wilt thou convince me ?" b " No," said she ; " but hear the words 
which I am about to speak unto thee. God, who dwelleth in heaven, 
and hath made all things out of nothing, and hath multiplied them for 

° In MS. Lambeth : — Praecepta sum a Domino ut peccata tua arguam. / am com- 
manded of the Lord to reprove thee for thy sins. b In MS. Wilt thou accuse me ] 

191 



192 THE SHEPHERD OF ST. HERMAS. 

his holy church's sake, is angry with thee, because thou hast sinned 
against me." And I answering, said unto her, « Lady, if I have 
sinned against thee, tell me where, or in what place, or when did I ever 
speak an unseemly or dishonest word unto thee ? Have I not always 
esteemed thee as a lady ? Have I not always reverenced thee as a 
sister? Why, then, dost thou imagine a these wicked things against 
me?" Then she, smiling upon me, said, "The desire of naughtiness 
has risen up in thy heart. Does it not seem to thee to be an ill thing 
for a righteous man to have an evil desire rise up in his heart? It is 
indeed a sin, and that a very great one, to such a one ; for a righteous 
man thinketh that which is righteous: and whilst he does so, and 
walketh uprightly, he shall have the Lord in heaven favourable unto 
him in all his business. But as for those who think wickedly in their 
hearts, they take to themselves death and captivity : and especially 
those who love this present world, and glory in their riches, and regard 
not the good things that are to come ; their souls wander up and down, 
and know not where to fix. Now this is the case of such as are 
double-minded, who trust not in the Lord, and despise and neglect 
their own life. But do thou pray unto the Lord, and he will heal thy 
sins, and the sins of thy whole house, and of all his saints." 

II. As soon as she had spoken these words, the heavens were shut, 
and I remained utterly swallowed up with sadness and fear ; and said 
within myself, If this be laid against me for sin, how can I be saved ? 
or how shall I ever be able to entreat the Lord for my many and great 
sins ? with what words shall I beseech him to be merciful unto me ? 
As I was thinking over these things, and meditating in myself upon 
them, behold a chair was set over against me of the whitest wool, as 
bright as snow. And there came an old woman in a bright garment, 
having a book in her hand, and sat alone, and saluted me, saying, 
" Hermas, hail!"" And I being full of sorrow, and weeping, an- 
swered, "Hail, lady!" And she said unto me, "Why art thou sad, 
Hermas, who were wont to be patient and modest, and always cheer- 
ful?" I answered and said to her, "Lady, a reproach has been laid 
to my charge by an excellent woman, who tells me that I have sinned 
against her." She replied, " Far be any such thing from the servant 
of God. But it may be, the desire of her has risen up in thy heart ; 
for indeed such a thought maketh the servants of God guilty of sin ; 
nor ought such a detestable thought to be in the servant of God ; nor 
should he who is approved by the Spirit desire that wmich is evil; but 
especially Hermas, who contains himself from all wicked lusts, and is 
full of all simplicity, and of great innocence. 

III. " Nevertheless the Lord is not so much angry with thee for 

a Invent. b Vid. Hieron. in Hoseam, vii. 9. 



HIS VISIONS. 193 

thine own sake, as upon the account of thy house, which has com- 
mitted wickedness against the Lord, and against their parents. And 
for that, out of thy fondness towards thy sons, thou hast not admo- 
nished thy house, but hast permitted them to live wickedly : for this 
cause the Lord is angry with thee ; but he will heal all the evils that 
are done in thy house. For through their sins and iniquities, thou 
art wholly consumed in secular affairs. But now the mercy of God 
hath taken compassion upon thee, and upon thine house, and hath 
greatly comforted thee. Only as for thee, do not wander; but be of 
an even mind, and comfort thy house. As the workman bringing 
forth his work, offers it to whomsoever he pleases, so shalt thou, by 
teaching every day what is just, cut off a great sin. Wherefore cease 
not to admonish thy sons ; for the Lord knows that they will repent 
with all their heart, and they shall be written in the book of life."" 
And when she had said this, she added unto me, « Wilt thou hear 
me read?" I answered, "Lady, I will." "Hear then," said she; 
and opening the book, she read gloriously, greatly, and wonderfully, 
such things as I could not keep in my memory ; for they were terrible 
words, such as no man could bear. Howbeit, I committed her last 
words to my remembrance ; for they were but few, and of great use 
to us. "Behold the mighty Lord, who by his invisible power, and 
with his excellent wisdom, made the world, and by his glorious coun- 
sel beautified his creature, and with the word of his strength fixed the 
heaven, and founded the earth upon the waters, and by his mighty 
power established his holy church, which he hath blessed ; behold, he 
will remove the heavens, and the mountains, the hills, and the seas ; 
and all things shall be made plain for his elect ; that he may render 
unto them the promise which he has promised, with much honour and 
joy ; if so be that they shall keep the commandments of God, which 
they have received with great faith." 

IV. And when she had made an end of reading, she rose out of the 
chair ; and, behold, four young men came, and carried the chair to 
the east. And she called me unto her, and touched my breast, and 
said unto me, « Did my reading please thee?" I answered, « Lady, 
these last things please me, but what went before was severe and 
hard." She said unto me, « These last things are for the righteous, 
but the foregoing for the revolters and heathen." And as she was 
talking with me, two men appeared, and took her up on their 
shoulders, and went to the east, where the chair was. And she went 
cheerfully away ; and as she Was going, said unto me, " Hermas, be 
of good cheer." 



° In glory. Ed. Oxon. Hath preserved thee in honor. b So MS. Lamb. — Et d*> 

scribentur in libro vitce. c Edit. Oxon. 

25 R 



194 THE SHEPHERD OF ST. HERMAS. 

Vision II. 

Jlgain, of his neglect in correcting his talkative wife ; and of his lewd 
sons. a 

I. As I was on the way to Cumse, about the same time that I went 
the year before, I began to call to mind the vision I formerly had. 
And again the Spirit carried me away, and brought, me into the same 
place in which I had been the year before. And when I was come 
into the place, I fell down upon my knees, and began to pray unto the 
Lord, and to glorify his name, that he had esteemed me worthy, and 
had manifested unto me my former sins. And when I arose from 
prayer, behold I saw r over against me the old woman whom I had 
seen the last year, walking and reading in a certain book. And she 
said unto me, " Canst thou tell these things to the elect of God ?" I 
answered, and said unto her, " Lady, I cannot retain so many things 
in my memory ; but give me the book, and I will write them down." 
" Take it," says she, " and see that thou restore it again to me." As 
soon as I had received it, I went aside into a certain place of the field, 
and transcribed every letter, for I found no syllables. *And as soon 
as I had finished what was written in the book, the book was suddenly 
caught out of my hands, but by w r hom I saw r not. 

II. After fifteen days, when I had fasted, and entreated the Lord 
with all earnestness, the knowledge of the w T riting was revealed unto 
me. Now the waiting was this : Thy seed, O Hermas ! have sinned 
against the Lord, and have betrayed their parents, through their great 
wickedness • and they have been called the betrayers of their parents, 
and have gone on in their treachery. And now have they added 
lewdness to their other sins, and the pollutions of naughtiness ; thus 
have they filled up the measure of their iniquities. But do thou up- 
braid c thy sons with all these words ; and thy wife, which shall be thy 
sister ; and let her learn to refrain her tongue, with which she calum- 
niates ; for when she shall hear these things, she will refrain herself, 
and shall obtain mercy. ^And they also shall be instructed) when thou 
shalt have reproached them wdth these words, which the Lord has 
commanded to be revealed unto thee. Then shall their sins be for- 
given which they have heretofore committed, and the sins of all the 
saints who have sinned even unto this day, if they shall repent with all 
their hearts, and remove all doubts out of their hearts. For the Lord 
hath sworn by his glory concerning his elect ; having determined this 
very time, 6 that if any one shall even now sin/ he shall not be saved. 

a Et ejus modo. h Clem. Alex. Strom, vi. c Impropera. d So one MS. in 

Coteler. edit. Oxon. And she, fyc. * Day. Prcefinita ista die etiam nunc si peccaverit 
aliquis. — Lat / Shall sin after it. 



HIS VISIONS. 195 

For the repentance of the righteous has its end ; the days of repent- 
ance are fulfilled to all the saints, but to the heathen there is repent- 
ance even unto the last day. Thou shalt, therefore, say to those who 
are over the church, that they order their ways in righteousness, that 
they may fully receive the promise with much glory. Stand fast, 
therefore, ye that work righteousness ; and continue to do it, that your 
departure may be with the holy angels. Happy are ye, as many as 
shall endure the great trial that is at hand, and whosoever shall not 
deny his life. For the Lord hath sworn by his Son, that whoso de- 
nieth his Son and him, being afraid of his life, he will also deny him 
in the world that is to come/ But those who shall never deny him, 
he will, of his exceeding great mercy, be favourable unto them. 

III. But thou, Hennas ! remember not the evils b which thy sons 
have done, neither neglect thy sister, but take care that they amend 
of their former sins. For they will be instructed by this doctrine, if 
thou shalt not be mindful of what they have done wickedly. For the 
remembrance of evils worketh death; but the forgetting of them life 
eternal. But thou, Hermas ! hast undergone a great many worldly 
troubles for the offences of thy house ; because thou hast neglected 
them, as things that did not belong unto thee, and thou art wholly taken 
up with thy great business. Nevertheless, for this cause shalt thou be 
saved, that thou hast not departed from the living God : and thy sim- 
plicity and singular continency shall preserve thee, if thou shalt con- 
tinue in them. Yea, they shall save all such as do such things, and 
walk in innocence and simplicity. They who are of this kind shall 
prevail against all impiety, and continue unto life eternal. Happy are 
all they that do righteousness ; they shall not be consumed for ever. 
But thou wilt say, Behold, there is a great trial coming. If it seems 
good to thee, deny him again. The Lord is nigh to them that turn to 
him ; as it is written in the books of Heldam and Modal, who prophe- 
sied to the people of Israel in the wilderness. 

IV. Moreover, brethren, it was revealed to me, as I was sleeping, 
by a very goodly young man, saying unto me, " What thinkest thou 
of that old woman from whom thou receivedst the book ? Who is 
she ?" I answered, " A sybil." " Thou art mistaken," said he, "she 
is not." I replied, " Who is she then, Sir?" He answered me, " It 
is the church of God." And I said unto him, " W 7 hy then does she 
appear old ?" " She is therefore," said he, " an old woman, because 
she was the first 3 of all the creation, and the world was made for her." 
After this I saw a vision at home in my own house ; and the old woman 
whom I had seen before, came to me, and asked me, " Whether I had 



* Days that are coming. b Injuries. c Eldad and Medad. Numb. xi. 26, 27. 

d See Dr, Grabe's Annot. to Bishop Bull's Def. Fid. Nic. p. 24, fol. de S. Herma. 



196 THE SHEPHERD OF ST. HERMASV 

yet delivered her book tc the elders of the ehurch ?" And I answered^ 
" that I had not yet." " Thou hast well done ; for I have certain words 
more to tell thee. But when I shall have finished all the words, they 
shall be clearly understood by the elect. "And thou shalt write twc 
books; and send one to Clement, and one to Grapte. For Clement 
shall send it to the foreign cities,, because it is permitted him so to do ; 
but Grapte shall admonish the widows and orphans. But thou shalt 
read in this city with the elders of the church." 

Vision III. 
Of the building of the church triumphant ; and of the several sorts of 



I. The vision which I saw, brethren, was this. "When I had 
often fasted, and prayed unto the Lord that he would manifest unto 
me the revelation which he had promised by the old woman tc show 
unto me, the same night she appeared unto me, and said unto me, 
" Because thou dost thus afflict thyself, and art so desirous to know 
all things, come into the field, where thou wilt ; and about the sixth 
hour I will appear unto thee, and show thee what thou must see." 
I asked her, saying, « Lady, into what part of the field?" She an- 
swered, « Wherever thou wilt ; only choose a good and a private 
place." And before I began to speak, and to tell her the place, she 
said unto me, « I will come where thou wilt." I was therefore, bre- 
thren, in the field, and I observed the hours, and came into the place 
where I had appointed her to come. And I beheld a bench placed ; 
it was a linen pillow, and over it spread a covering of fine linen. 
"When I saw these things ordered in this manner, and that there was 
nobody in the place, I began to be astonished, and my hair stood on 
end, and a kind of horror seized me, for I was alone. But being come 
to myself, and calling to mind the glory of God, and taking courage, I 
fell down upon my knees, and began again to confess my sins as before. 
And whilst I was doing this, the old woman came thither with the six 
young men whom I had seen before, and stood behind me, as I was 
praying, and heard me praying and confessing my sins unto the Lord. 
And touching me, she said, " Leave off now to pray only for thy sins; 
pray also for righteousness, that thou mayest receive a part of her into 
thy house." And she lifted me up from the place, and took me by 
the hand, and brought me to the seat, and said to the young men, 
" Go, and build." As soon as they were departed, and we were 
alone, she said unto me, "Sit here." I answered her, "Lady, let 
those who are elder sit first." She replied, " Sit down as I bid you." 
And when I would have sat on the right side, she suffered me not, but 

° Suum is added to the Lambeth MS. b Origen. Philocal. cap. i. 



HIS VISIONS. 197 

made a sign to me with her hand that I should sit on the left. As I 
was therefore musing and full of sorrow, that she would not suffer me 
to sit on the right side, she said unto me, <' Hennas, why art thou sad? 
The place which is on the right hand, is theirs who have already at- 
tained unto God, and have suffered for his name's sake. But there is 
yet a great deal remaining unto thee, before thou canst sit with them. 
But continue, as thou dost, in thy sincerity, and thou shalt sit with 
them ; as all others shall, that do their works, and shall bear what they 
have borne." 

II. I said unto her, « Lady, I would know what it is that they have 
suffered ?" " Hear then," said she: " Wild beasts, scourgings, impri- 
sonments, and crosses, for his name's sake. For this cause, the right 
hand of holiness belongs to them, and to all others, as many as shall 
suffer for the name of God ; but the left belongs to the rest. Howbeit, the 
gifts and the promises belong to both, to them on the right, and to those 
on the left hand ; only that sitting on the right hand, they have some 
glor^t above the others. But thou art desirous to sit on the right hand 
with them; and yet thy defects are many. But thou shalt be purged 
from thy defects ; as also all who doubt not shall be cleansed from all 
the sins which they have committed unto this day." And when she 
had said this, she would have departed ; wherefore falling down before 
her feet, I began to entreat her, for the Lord's sake, that she would 
show the vision which she had promised. Then she again took me by 
the hand, and lifted me up, and made me sit upon the seat on the left 
side; and holding up a certain bright wand, said unto me: » Seest 
thou that great thing?" I replied, " Lady, I see nothing." She an- 
swered, " Dost thou not see over against thee a great tower which is 
built upon the water, with bright square stones?" For the tower was 
built upon a square by those six young men who came with her. But 
many thousands of other men brought stone: some drew them out of 
the deep : others carried them from the ground, and gave them to the 
six young men ; and they took them, and built. As for those stones 
which were drawn out of the deep, they put them all into the building; 
for they were polished, and their squares exactly answered one another; 
and so one w T as joined in such wise to the other, that there was no 
space to be seen where they joined; insomuch that the whole tower 
appeared to be built as it were of one stone. But as for the other 
stones that were taken off from the ground, some of them they rejected, 
others they fitted into the building. As for those which were rejected, 
some they cut out, and cast them at a distance from the tower ; but 
many others of them lay round about the tower, which they made no 
use of in the building: for some of these were rough, others had clefts 



« Lat. — Exiguitates, 

r2 



198 THE SHEPHERD OF ST. HERMAS. 

in them, others were white and round, and not proper for the building 
of the tower. But I saw the other stones cast afar off from the tower, 
and falling into the highway, and yet not continuing in the way, but 
were rolled from the way into a desert place. Others I saw falling into 
the fire, and burning ; others fell near the water, yet could not roll 
themselves into it, though very desirous to fall into the water. 

III. And when she had showed me these things, she would have 
departed. But I said unto her, " Lady, what does it profit me to see 
these things, and not understand what they mean ?" She answered 
and said unto me, "You are very cunning, in that you are desirous to 
know those things which relate to the tower." a " Yea," said I, " lady, 
that I may declare them unto the brethren ; and they may rejoice, and 
hearing these things, may glorify God with great glory." Then she 
said, " Many indeed shall hear them ; and when they shall have heard 
them, some shall rejoice, and others weep. And yet even these, if 
they shall repent, shall rejoice too. Hear, therefore, what I shall say 
concerning the parable of the tower ; and after this, be no longer im- 
portunate with me about the revelation. For these revelations have an 
end, seeing they are fulfilled ; but thou dost not leave off to desire 
revelations, for thou art very urgent." As for the tower which thou 
seest built, it is I myself, namely, the church, which have appeared to 
thee both now and heretofore ; wherefore ask what thou wilt concerning 
the tower, and I will reveal it unto thee, that thou mayest rejoice with 
the saints." I said unto her, "Lady, because thou hast thought me 
once worthy to receive from thee the revelation of all these things, de- 
clare them unto me." She answered me, " Whatsoever is fit to be 
revealed unto thee, shall be revealed ; c only let thy heart be with the 
Lord, and doubt not, whatsoever thou shalt see." I asked her, " Lady, 
why is the tower built upon the water ?" d She replied, " I said before 
to thee that thou wert very w r ise, to inquire diligently concerning the 
building, therefore thou shalt find the truth. Hear, therefore, why the 
tower is built upon the water : — because your life is and shall be saved 
by water : for it e is founded by the word of the Almighty and Honour- 
able Name, and is supported by the invisible power and virtue of 
God." 

IV. And I answering said unto her, « These things are very admi- 
rable ; but, lady, w 7 ho are those six young men that build ?" " They 
are," said she, "the angels of God, w T hich w r ere first appointed, and 
to whom the Lord has delivered all his creatures to frame and build 
them up, and to rule over them ; for by these the building of the tower 
shall be finished." "And who are the rest, who bring them stones?" 



° rfre about. b Edit. Oxon. e Clem. Alex. Strom, xii. d Baptis 

6 Namely, the tower. 



HIS VISIONS. 199 

" They also are the holy angels of the Lord ; but the other are more 
excellent than these. Wherefore, when the whole building of the 
tower shall be finished, they shall all feast together beside the tower, 
and shall glorify God, because the structure of the tower is finished." 
I asked her, saying, " I would know the condition of the stones, and 
the meaning of them, what it is ?" She answering said unto me, 
" Art thou better than all others, that this should be revealed unto thee ? 
for others are both before thee, and better than thou art, to whom these 
visions should be made manifest ; nevertheless, that the name of God 
may be glorified, it has been, and shall be revealed unto thee, for the 
sake of those who are doubtful, and think in their hearts whether these 
things are so or not. Tell them that all these things are true ; and that 
there is nothing in them that is not true ; but all are firm, and truly 
established. 

V. " Hear now then concerning the stones that are in the building. 
The square and white stones, which agree exactly in their joints, are 
the apostles, and bishops, and doctors, and ministers, who through the 
mercy of God have come in, and governed, and taught, and ministered 
holily and modestly to the elect of God, both that are fallen asleep and 
which yet remain ; and have always agreed with them, and have had 
peace within themselves, and have heard each other. For which cause 
their joints exactly meet together in the building of the tower. They 
which are drawn out of the deep and put into the building, and whose 
joints agree with the other stones which are already built, are those 
which are already fallen asleep, and have suffered for the sake of the 
Lord's name." "And what are the other stones, lady, that are 
brought from the earth ? I would know what they are." She answered, 
" They which lie upon the ground, and are not polished, are those 
which God has approved, because they have walked in the law of the 
Lord, and directed their ways in his commandments. They which 
are brought and put in the building of the tower, are the young in 
faith, and the faithful: and these are admonished by the angels to do 
well, because that iniquity is not found in them." "But who are 
those whom they rejected, and laid beside the tower?" "They are 
such as have sinned, and are willing to repent; for which cause they 
are not cast far from the tower, because they will be useful for the 
building if they shall repent. They, therefore, that are yet to repent, 
if they shall repent, shall become strong in the faith ; that is, if they 
repent now, whilst the tower is building. For if the building shall be 
finished, there will then be no place for them to be put in, but they 
shall be rejected : for he, only, has this privilege who shall now be put 
into the tower. 



In cequitatcm Domini. — Lat 



200 THE SHEPHERD OF ST. HERMAS. 

VI. " But would you know who they are that were cut out, and cast 
afar off from the tower ?" " Lady," said I, " I desire it." a " They are 
the children of iniquity, who believed only in hypocrisy, but departed 
not from their evil ways ; for this cause they shall not be saved, because 
they are not of any use in the building, by reason of their sins : where- 
fore they are cut out, and cast afar ofT, because of the anger of the 
Lord, and because they have provoked him to anger against them. 
As for the great number of other stones w T hich thou hast seen placed 
about the tower, but not put into the building ; those which are rugged 
are they who have known the truth, but have not continued in it, nor 
been joined to the saints, and therefore are unprofitable. Those that 
have clefts in them, are they who keep up discord in their hearts 
against each other, and live not in peace : that are friendly when pre- 
sent with their brethren, but, as soon as they are departed from one 
another, their wickedness still continues in their hearts : these are the 
clefts which are seen in those stones. Those that are maimed and 
short, are they who have believed, indeed, but still are in great mea- 
sure full of wickedness; for this cause are they maimed, and not 
whole." "But what are the white and round stones, lady, and which 
are not proper for the building of the tower?" She answering, said 
unto me, " How long wilt thou continue foolish, and without under- 
standing: asking every thing and discerning nothing? They are such 
as have faith, indeed, but have withal the riches of this present world. 
When therefore any troubles arise," for the sake of their riches and 
traffic they deny the Lord." I answering said unto her, "When 
therefore will they be profitable to the Lord ?" " When their riches 
shall be cut away," says she, " in which they take delight, then they 
will be profitable unto the Lord for his building : for, as a round stone, 
unless it be cut away, and cast somewhat off of its bulk, cannot be 
made square ; so they who are rich in this world, unless their riches 
be pared off, cannot be made profitable unto the Lord. Learn this 
from thy own experience : when thou wert rich, thou wast unprofitable, 
but now thou art profitable, and fit for the life which thou hast under- 
taken ; for thou also once wast one of those stones. 

VII. " As for the rest of the stones which thou sawest cast afar of! 
from the tower, and running in the way, and tumbled out of the way 
into desert places, they are such as have believed, indeed, but through 
their doubting have forsaken the true way, thinking that they could 
find a better. But they wander, and are miserable, going into deso- 
late ways. Then for those stones which fell into the fire, and were 
burnt; they are those who have for ever departed from the living 
God ; nor doth it ever come into their hearts to repent, by reason of 

° Vid. ed. Oxon. l Tribulation arises. ' Finally. 



HIS VISIONS. 201 

the affection which they bear to their lusts and wickednesses which 
they commit." "And what are the rest, which fell by the water, and 
could not roll into the water ?" " They are such as have heard the 
word, and were willing to be baptized in the name of the Lord, but, 
considering the great holiness which the truth requires, have withdrawn 
themselves, and walked again after their wicked lusts." Thus she 
finished the explication of the tower. But I being still urgent, asked 
her, " Is there repentance allowed to all those stones which are thus 
cast away, and were not suitable to the building of the tower ; and 
shall they find place in this tower?" "They may repent," said she, 
" but they cannot come into this tower ; but they shall be placed in a 
much lower rank, and this after that they shall have been afflicted, and 
fulfilled the days of their sins. And for this cause they shall be re- 
moved, because they have received the word of righteousness : and 
then they shall be translated from their afflictions, if they shall have a 
true sense in their hearts of what they have done amiss. But if they 
shall not have this sense in their hearts, they shall not be saved, by 
reason of the hardness of their hearts." 

VIII. When, therefore, I had done asking her concerning all these 
things, she said unto me, " Wilt thou see somewhat else ?" And being 
desirous of seeing it, I became very cheerful of countenance. She, 
therefore, looking back upon me, and smiling a little, said unto me, 
" Seest thou seven women about the tower?" " Lady," said I, "I 
see them." "This tower," replied she, "is supported by them, 
according to the command of the Lord : hear, therefore, the effects of 
them. The first of them, which holds fast with her hand, is called 
Faith : by her the elect shall be saved. The next, which is girt up, 
and looks manly, is named Abstinence : she is the daughter of Faith. 
Whosoever, therefore, shall follow her, shall be happy in all his life t 
because he shall abstain from all evil works, believing, that if he shall 
contain himself from all concupiscence, he shall be the heir of eternal 
life." "And what, lady," said I, "are the other five?" "They 
are," replied she, " the daughters of one another. The first of them 
is called Simplicity ; the next Innocence ; the third Modesty ; then 
Discipline ; and the last of all is Charity. When, therefore, thou 
shalt have fulfilled the works of their mother, thou shalt be able to do 
all things." " Lady," said I, "I would know what particular virtue 
everyone of these has." "Hear then," replied she; " they have 
equal virtues, and their virtues are knit together, and follow one 
another as they were born. From Faith proceeds Abstinence ; from 
Abstinence, Simplicity ; from Simplicity, Innocence ; from Innocence, 
Modesty ; from Modesty, Discipline and Charity. Therefore the 
works of these are holy, and chaste, and right. Whosoever, therefore, 
shall serve these, and hold fast to their works, he shall have his dwell 
26 



202 THE SHEPHERD OF ST. HERMAS. 

ing in the tower with the saints of God." Then I asked her con- 
cerning the times, whether the end were now at hand ? But she cried 
out with a loud voice, saying, " foolish man ! Dost thou not see 
the tower yet a building ? When, therefore, the tower shall be finished 
and built, it shall have an end ; and indeed it shall soon be accom- 
plished. But do not ask me any more questions : what has been said 
may suffice thee and all the saints, for the refreshment of your spirits. 
For these things have not been revealed to thee only, but that thou 
mayest make them manifest unto all. For therefore, O Hermas, after 
three days thou mayest understand these words which I begin to speak 
unto thee, that thou mayest speak them in the ears of the saints ; that 
when they shall have heard and done them, they may be cleansed from 
their iniquities, and thou together with them. 

IX. " Hear me, therefore, my sons ! I have bred you up in much 
simplicity, and innocency, and modesty, for the mercy of God, which 
has dropped down upon you in righteousness ; that you should be sanc- 
tified, and justified from all sin and wickedness : but ye will not cease 
from your evil doings. Now, therefore, hearken unto me, and have 
peace one with another, and visit one another, and receive one another, 
and do not enjoy the creatures of God alone. Give freely to them 
that are in need. For some by too free feeding contract an infirmity 
in their flesh, and do injury to their bodies : whilst the flesh of others, 
who have not food, withers away, because they want sufficient nourish- 
ment, and their bodies are consumed. Wherefore this intemperance 
is hurtful to you, who have, and do not communicate to them that 
want. Prepare for the judgment that is about to come upon you. Ye 
that are the more eminent, search out them that are hungry, whilst the 
tower is yet unfinished. For when the tower shall be finished, ye 
shall be willing to do good, and shall not find any place in it. Beware 
therefore, ye that glory in your riches, lest perhaps they groan who are 
in want, and their sighing come up unto God, and ye be shut out with 
your goods without the gate of the tower. Behold I now warn you 
who are set over the church, and love the highest seats : be not ye like 
unto those that work mischief. And they indeed carry about their 
poison in boxes; but ye contain your poison and infection b in your 
hearts ; and will not purge them, and mix your sense with a pure heart, 
that ye may find mercy with the Great King. Take heed, my children, 
that your dissensions deprive you not of your lives. How will ye 
instruct the elect of God, when ye yourselves want correction ? Where- 
fore admonish one another, and be at peace among yourselves, that I, 
standing before your father, may give an account for you unto the 
Lord." 



a Poisoners. b Medicaments. 



HIS VISIONS. WS 

X. And when she made an end of talking with me, the six young 
men that built, came and carried her to the tower ; and four others 
took up the seat on which she sat, and they also went away again to 
the tower. I saw not the faces of these, for their backs were towards 
me. As she was going away, I asked her, " that she would reveal to 
me what concerned the three forms, in which she had appeared unto 
me." But she answering, said unto me, « Concerning these things 
thou must ask some other, that they may be revealed unto thee." 
Now, brethren, in the first vision the last year, she appeared unto me 
exceedingly old, and sitting in a chair. In another vision, she had 
indeed a youthful face, but her flesh and hair were old ; and she talked 
with me standing, and was more cheerful than the first time. In the 
third vision, she was in all respects much younger, and comely to the 
eye ; only she had the hair of an aged person; yet she looked cheerful, 
and sat upon a seat. I was, therefore, very sad concerning these 
things, until I might understand the vision. Wherefore I saw the same 
old woman, in a vision of the night, saying unto me, " All prayer 
needeth humiliation. Fast therefore, and thou shalt learn from the 
Lord that which thou dost ask." I fasted, therefore, one day. The 
same night a young man appeared to me and said, " Why dost thou 
thus often desire revelations in thy prayers ? Take heed that, by asking 
many things, thou hurt not thy body. Let these revelations suffice 
thee. Canst thou see more notable revelations than those which thou 
hast already received ?" I answered and said unto him, " Sir, I only 
ask this one thing upon the account of the three figures of the old 
woman that appeared to me, that the revelation may be complete." 
He answered me, "You are not without understanding, but your 
doubts make you so ; forasmuch as you have not your heart with the 
Lord." I replied and said, "But we shall learn these things more 
carefully from you." 

XI. "Hear then," says he, "concerning the figures about which 
you inquire. And first, in the first vision she appeared to thee in the 
shape of an old woman sitting in a chair ; because your old spirit was 
decayed, and without strength, by reason of your infirmities, and the 
doubtfulness of your heart. For as they who are old have no hope of 
renewing themselves, nor expect any thing but their departure ; so 
you, being weakened through your worldly affairs, gave yourself up to 
sloth, and cast not away your solicitude from yourself upon the Lord ; 
and your sense was confused, and you grew old in your sadness." 
" But, Sir, I would know why she sat upon a chair ?" He answered, 
" Because every one that is weak sitteth upon a chair, by reason of 
his infirmity, that his weakness may be upheld: behold, therefore, the 
figure of the first vision. 

a Broken, Contusus. 



204 THE SHEPHERD OF ST. HERMAS. 

XII. "In the second vision you saw her standing, and ha\ing a 
youthful face, and more cheerful than her former ; but her flesh and 
her hair were ancient. » Hear," said he, " this parable also. When 
any one grows old, he despairs of himself by reason of his infirmity 
and poverty, and expects nothing but the last day of his life. But on 
a sudden an inheritance is left to him, and he hears of it, and rises ; 
and being become cheerful, he puts on new strength. And now he 
no longer sits down, but stands ; and is delivered from his former sor- 
row ; and sits not, but acts manfully. So you, having heard the revela- 
tion which God revealed unto you — because God had compassion upon 
you, and renewed your spirit — both laid aside your infirmities, and 
strength came to you, and you grew strong in the faith ; and God, 
seeing your strength, rejoiced. For this cause he showed you the 
building of the tower; and will show other things unto you, if ye shall 
have peace with all your heart among each other. 

XIII. " But in the third vision you saw her yet younger; fair and 
cheerful, and of a serene countenance. For as, if some good news 
comes to one that is sad, he straightway forgets his sadness, and 
regards nothing else but the good news which he has heard, and for 
the rest he is comforted, and his spirit is renewed through the joy 
which he has received, even so you have been refreshed in your spirit, 
by seeing these good things. And for that you saw her sitting upon 
a bench, it denotes a strong position; because a bench has four feet, 
and stands strongly. And even the world itself is upheld by the four 
elements. They therefore that repent perfectly, shall be young; and 
they that turn from their sins with their whole heart, shall be esta- 
blished. And now you have the revelation fully ; ask no more to have 
any thing farther revealed unto you. But if any thing be to be re- 
vealed, it shall be made manifest unto you." 

Vision IV. 
Of the trial and tribulation that is about to come upon men. 
I. I saw a vision, brethren, twenty days after the former vision ; a 
representation of the tribulation that is at hand. I was walking in the 
field way : " (now from the public way to the manor whither I went is 
about ten furlongs: it is a way very little frequented:) and as I was 
walking alone, I entreated the Lord that he would confirm the revela- 
tion which he had showed unto me by his holy church ; and would 
grant repentance to all his servants who had offended, that his great 
and honourable name might be glorified ; and because he thought me 
worthy to whom he might show his wonders; and that I might 
honour him, and give thanks unto him. And, behold, somewhat like 

Honestam. b Campaign way. c That he would show me 



HIS VISIONS. 205 

a voice answered me, "Doubt not, Hermas." Wherefore, I began 
to think, and say within myself, « Why should I doubt, seeing I am 
thus settled by the Lord, and have seen such glorious things ?" I had 
gone but a little farther, brethren, when, behold, I saw a dust rise up 
to heaven. I began to say within myself, "Is there a drove of cattle 
coming, that raises such a dust?" It was about a furlong off from 
me ; and, behold, I saw the dust rise more and more, insomuch that I 
began to suspect that there was somewhat extraordinary a in it. And 
the sun shone a little ; and, behold, I saw a great beast, as it were a 
whale ; and fiery locusts came out of his mouth. The height of the 
beast was about a hundred feet ; and he had a head like a large earthen 
vessel. b I began to weep, and to pray unto the Lord that he would 
deliver me from it. Then I called to mind the word which I had 
heard, "Doubt not, Hermas." Wherefore, brethren, putting on a 
divine faith, and remembering who it was that had taught me great 
things, I delivered myself boldly unto the beast. Now the beast came 
on in such a manner as if it could at once c have devoured a city. I 
came near unto it ; and the beast extended its whole bulk upon the 
ground ; and put forth nothing but its tongue, nor once moved itself, 
till I had quite passed by it. Now the beast had upon its head four 
colours, first black, then a red and bloody colour, then a golden, and 
then a white. 

II. After that I had passed by it, and was gone forward about thirty 
feet, behold, there met me a certain virgin, well adorned, as if she had 
been just come out of her bride-chamber; all in white, having on white 
shoes, and a veil down her face, and covered with shining hair. Now 
I knew by my former visions that it was the church, and thereupon 
grew the more cheerful. She saluted me, saying, " Hail, man !" I 
returned the salutation, saying, "Lady, hail!" She, answering, said 
unto me, " Did nothing meet you, man ?" I replied, " Lady, there 
met me such a beast as seemed able to devour a whole people : but by 
the power of God, and through his singular mercy, I escaped it." 
" Thou didst escape it well," said she, " because thou didst cast thy 
whole care upon God, and openedst thy heart unto him, believing that 
thou couldst be safe by no other than by his great and honourable 
name. For this cause the Lord sent his angel who is over the beasts, 
whose name is Hegrin, and stopped his mouth, that he should not 
devour thee. Thou hast escaped a great trial through thy faith, and 
because thou didst not doubt for such a terrible beast. Go, therefore, 
and relate to the elect of God the great things that he hath done for 
thee. And thou shalt say unto them, that this beast is the figure of the 
trial that is about to come. If, therefore, ye shall have prepared your- 

B Aliquid divinitus. b Vas urnale. e In ictu. 

s 



206 THE SHEPHERD OF ST. HERMAS. 

selves, ye may escape it, if your heart be pure and without spot ; and 
if ye shall serve God all the rest of your days without complaint. Cast 
all your cares upon the Lord, and he will direct them. Believe in 
God, ye doubtful, because he can do all things ; he can both turn 
away his wrath from you, and send you help and security. Woe to 
the doubtful, to those who shall hear these words, and shall despise 
them : it had been better for them that they had not been born." 

III. Then I asked her concerning the four colours which the beast 
had upon its head. But she answered me, saying, " Again thou art 
curious in that thou askest concerning these things." And I said unto 
her, "Lady, show me what they are." "Hear," said she, "the 
black which thou sawest denotes the world in which you dwell. The 
fiery and bloody colour signifies that this age must be destroyed by 
fire and blood. The golden part are ye who have escaped out of it; 
for as gold is tried by the fire, and is made profitable, so are ye also 
in like manner tried who dwell among the men of this world. They, 
therefore, that shall endure to the end, and be proved by them, shall 
be purged. And as gold, by this trial, is cleansed and loses its dross; 
so shall ye also cast away all sorrow and trouble, and be made pure 
for the building of the tower. But the white colour denotes the time 
of the world which is to come, in which the elect of God shall dwell: 
because the elect of God shall be pure and without spot unto life 
eternal. Wherefore do not thou cease to speak these things in the 
ears of the saints. Here ye have the figure of the great tribulation 
that is about to come ; which, if you please, shall be nothing to you. 
Keep therefore in mind the things which I have said unto you." 
When she had spoken thus much she departed ; but I saw not whither 
she went. But suddenly I heard a noise, and I turned back, being 
afraid ; for I thought that the beast was coming towards me. 



THE 

SECOND BOOK OF ST. HERMAS, 



WHICH IS CALLED 



HIS COMMANDS. 



The Introduction. 

When I had prayed at home, and was sat down upon the bed, a 
certain man came in to me, with a reverend look, in the habit of a 
shepherd, clothed with a white cloak, having his bag upon his back, 
and his staff in his hand, and saluted me. I returned his salutation ; 
and immediately he sat down by me, and said unto me : "I am sent 
by that venerable messenger, that I should dwell with thee all the re- 
maining days of thy life." But I thought he was come to try me, and 
said unto him, « Who are you ? for I know to whom I am committed." 
He said unto me, " Do you not know me?" I answered, "No." 
"I am," said he, " that shepherd to whose care you are delivered." 
Whilst he was yet speaking, his shape was changed ; and when I knew 
that it was he to whom I was committed, I was ashamed, and a sudden 
fear came upon me, and I was utterly overcome with sadness, because 
I had spoken so foolishly unto him. But he said unto me, " Be not 
ashamed, but receive strength in thy mind, through the commands 
which I am about to deliver unto thee. For," said he, " I am sent 
to show unto thee all those things again which thou hast seen before ; 
but specially such of them as may be of most use unto thee. And 
first of all, write my commands and similitudes ; the rest thou shalt so 
write as I shall show unto thee. But I therefore bid thee, first of all, 
write my commands and similitudes, that by often reading of them thou 
mayest the more easily keep them in memory." a Whereupon I wrote 
his commands and similitudes, as he bade me ; which things, if when 
ye have heard, ye shall observe to do them, and shall walk according 
to them, and exercise yourselves in them, with a pure mind, ye shall 
receive from the Lord those things which he has promised unto you. 
But if, having heard them, ye shall not repent, but shall still go on to 
add to your sins, ye shall be punished" by him. All these things that 
shepherd, the angel of repentance, commanded me to write. 

a Observe them. Custodire possis. — Lat. b Ad versa recipietis. 

207 



208 THE SHEPHERD OF ST. HERMAS. 

The First Command. 

Of believing 11 in one God. 

" First of all, believe that there is one God, who created and 
framed all things of nothing into a being. He comprehends all things, 
and is only immense, not to be comprehended by any ; who can neither 
be defined by any words, nor conceived by the mind. Therefore be- 
lieve him, and fear him ; and fearing him abstain" from all evil. Keep 
these things, and cast all lust and iniquity far from thee ; and put on 
righteousness ; and thou shalt live to God, if thou shalt keep this com- 
mandment." 

The Second Command. 

That we must avoid detraction, and do our almsdeeds with simplicity. 

He said unto me, "Be innocent and without disguise ; d so shalt 
thou be like an infant who knows no malice, which destroys the life 
of man. Especially see that thou speak evil of none ; nor willingly 
hear any one speak evil of any. e For if thou observest not this, thou 
also who hearest shalt be partaker / of the sin of him that speaketh 
evil, by believing the slander ; and thou also shalt have sin, because 
thou belie vedst him that spake evil of thy brother. Detraction s is a 
pernicious thing ; an inconstant evil spirit ; * that never continues in 
peace, but is always in discord. Wherefore 1 refrain thyself from it; 
and keep peace evermore with thy brother. Put on a holy constancy," 
in which there are no sins, but all is full of joy ; l and do good of thy 
labours. m Give without distinction n to all that are in want ; not doubt- 
ing to whom thou givest. But give to all ; for God will have us give 
to all of all his own gifts. They, therefore, that receive shall give an 
account to God, both wherefore they received, and for what end. 
And they that receive without a real need, shall give an account for it: 
but he that gives shall be innocent ; for he has fulfilled his duty as he 
received it from God ; not making any choice to whom he should give, 
and to whom not. And this service he did with simplicity, and to the 
glory of God. p Keep, therefore, this command according as I have 



a Faith. Trenseus, lib. i. c. 3. Origcn. de Princ. lib. i. c. 3. Euseb. Hist. Eecles. 
lib. v. c. 8. Athanas. de Incarn. Verb. &c. b Habe abstinentiam. c Omnera 

concupiscentiam et nequitiam. MSS. Lamb, et Oxon. d Lat. Have simplicity, 

and be innocent. c Gr. Et 6i ph. xai av olkovw^ s>o%os ear). f So the Gr. and Lamb. 

MS. Particeps eris peccali male loijuen is, credcns : et tu habebis peccaturn. s Vid. 

Antioch. Horn. xxix. h Demon. ■' The Greek hath oh. * Rather, simplicity ; 

according to the Greek reading, preserved by Athanasius. ' Gr. In which there is no 

evil offence, but all things smooth and delightful, in o?j oviiv rrpdo-wf/f/d ianv -nouripdv, dWa 
irdvra bpaX'a Kai iXapa. m Vid. Antioch. Hom. XCviii. n Simply. ° Gr. exroiv iSiwv 

iojprnxaTcov. MS. Lamb. De suis doms. p Gloriously to God. 






HIS COMMANDS. 209 

delivered it unto thee, that thy repentance may be found to be sincere, 
and that good may come to thy house; and have a pure heart.' ' 

The Third Command. 

Of avoiding lying : and the repentance of HERMAsybr his dissimulation. 

"Moreover he said unto me, "Love truth, and let all the speech 
be true which proceeds out of thy mouth, that the spirit which the 
Lord hath given to dwell in thy flesh may be found true towards all 
men, and the Lord be glorified, who hath given such a spirit unto thee ; 
because God is true in all his words, and in him there is no lie. They, 
therefore, that lie, deny the Lord ; and become robbers of the Lord,* 
not rendering to God what they received from him. c For they re- 
ceived the spirit free from lying: if, therefore, they make that a liar, 
they defile what was committed to them by the Lord, and become 
deceivers." When I heard this I wept bitterly. And when he saw 
me weeping, he said unto me, " Why weepest thou ?" And I said, 
" Because, sir, I doubt whether I can be saved." He asked me, 
« Wherefore?" I replied, « Because, sir, I never spake a true word 
in my life, but always lived in dissimulation, and affirmed a lie for 
truth to all men ; and no man contradicted me, but all gave credit to 
my words. How then can I live, seeing I have done in this manner?" 
And he said unto me, " Thou thinkest well and truly. For thou 
oughtest, as the servant of God, to have walked in the truth, and not 
have joined an evil conscience with the spirit of truth, nor have grieved 
the holy and true Spirit of God." And I replied unto him, "Sir, I 
never before hearkened so diligently to these things." He answered, 
« Now thou hearest them, take care, from henceforth, that even those 
things which thou hast formerly spoken falsely for the sake of thy 
business, may, by thy present truth,* receive credit. For even those 
things may be credited, if for the time to come thou shalt speak the 
truth ; and by so doing* thou mayest attain unto life. And w r hosoever 
shall hearken unto this command, and do it, and shall depart from all 
lying, he shall live unto God." 

The Fourth Command. 
Of putting away one^s wife for adultery. 

I. "Furthermore," said he, "I command thee, that thou keep 
thyself chaste/ and that thou suffer not any thought of any other 5 mar- 
riage, or of fornication, to enter into thy heart; for such a thought pro- 

a Antioch. Horn. lxvi. b According to the Gr. e See below, book iii. sim. ix. ch. 
32. d Through these wwds. Lat. His verbis et ilia fidcm recipiant. e If thou 

shalt keep the truth. f Chastity. s Another man's. 

27 s 2 



210 THE SHEPHERD OF ST. HERMAS. 

daces a great sin. But be thou at all times mindful of the Lord, an<* 
thou shalt never sin. For if such an evil thought should arise in thy 
heart, thou shouldest be guilty of a great sin ; and they who do such 
things follow the way of death. Look, therefore, to thyself, and keep 
thyself from such a thought : for where chastity remains in the heart 
of a righteous man, there an evil thought ought never to arise." And 
I said unto him, " Sir, suffer me to speak a little to you." He bade 
me say on, and I answered, " Sir, if a man shall have a wife that is 
faithful in the Lord, and shall catch her in adultery, doth a man sin 
that continues to live still with her?" And he said unto me, "As 
long as he is ignorant of her sin, he commits no fault in living with 
her ; but if a man shall know his wife to have offended, and she shall 
not repent of her sin, but go on still in her fornication, and a man 
shall continue nevertheless to live with her, he shall become guilty of 
her sin, and partake with her in her adultery." And I said unto him, 
" What, therefore, is to be done, if the woman continues on in her 
sin?" He answered, "Let her husband put her away, and let him 
continue by himself. But if he shall put away his wife, and marry 
another, he also doth commit adultery." And I said, " What if the 
woman that is so put away shall repent, and be willing to return to 
her husband ; shall she not be received by him ?" He said unto me, 
" Yes ; and if her husband shall not receive her, he will sin, and com- 
mit a great offence against himself: but he ought to receive the of- 
fender, if she repents; only not often; for to the servants of God 
there is but one repentance. And for this cause a man that putteth 
away his wife ought not to take another, because she may repent. 
This act is alike both in the man and in the woman. Now they com- 
mit adultery, not only who pollute their flesh, but who also make an 
image. °If, therefore, a woman perseveres in any thing of this kind, 
and repents not, depart from her, and live not with her; otherwise 
thou also shalt be partaker of her sin. But it is, therefore, commanded, 
that both the man and the woman should remain unmarried, because 
such persons may repent. Nor do I in this administer any occasion 
for the doing of these things ; but rather that whoso has offended, 
should not offend any more. But for their former sins, God, who has 
the power of healing, will give a remedy ; for he has the power of all 
things." 

II. I asked him again, and said, " Seeing the Lord hath thought 
me worthy that thou shouldst dwell with me continually, speak a few 
words unto me, because I understand nothing, and my heart is hard- 
ened through my former conversation ; and open my understanding,'' 
because I am very dull, and apprehend nothing at all." And he an- 

See 1 Cor. vii. 15. f> Sense. 



HIS COMMANDS. 211 

swering, said unto me, "I am the minister of repentance," and give 
understanding to all that repent.* Does it not seem to thee to be a 
very wise thing to repent? Because he that does so gets great un- 
derstanding ; for he is sensible that he hath sinned and done wickedly 
in the sight of the Lord ; and he remembers within himself/ that he 
has offended, and repents and does no more wickedly, but does that 
which is good, and humbles his soul, and afflicts it, because he has 
offended. You see, therefore, that repentance is great wisdom." And 
I said unto him, " For this cause, Sir, I inquire diligently into all things, 
because I am a sinner, that I may know what I must do that I may 
live; because my sins are many." And he said unto me, "Thou 
shalt live if thou shalt keep these my commandments. And whoso- 
ever shall hear and do these commands, shall live unto God." 

III. And I said unto him, « I have even now heard from certain 
teachers that there is no other repentance besides that of baptism ; 
when we go down into the water, and receive the forgiveness of our 
sins; and that after that, we must sin no more, but live in purity." 6 
And he said unto me, " Thou hast been rightly informed/ Never- 
theless, seeing now thou inquirest diligently into all things, I will 
manifest this also unto thee ; yet not so as to give any occasion of sin- 
ning, either to those who shall hereafter believe, or to those who have 
already believed in the Lord. For neither they who have newly be- 
lieved, 5 or who shall hereafter believe, have any repentance of sins, 
but forgiveness of them. But as to those who have been called to the 
faith, and since that are fallen into any gross sin, the Lord hath ap- 
pointed repentance ; because God knoweth the thoughts of all men's 
hearts, and their infirmities, and the manifold wickedness of the devil, 
who is always contriving something against the servants of God, and 
maliciously lays snares for them. Therefore, our merciful Lord had 
compassion towards his creature, and appointed that repentance, and 
gave unto me the power of it. And, therefore, I say unto thee, if any 
one, after that great and holy calling, shall be tempted by the devil 
and sin, he has one repentance." But if he shall often sin and repent, 
it shall not profit such a one ; for he shall hardly live unto God." And 
I said, " Sir, I am restored again to life, since I have thus diligently 
hearkened to these commands. For I perceive, that if I shall not 
hereafter add any more to my sins, I shall be saved." And he said, 
" Thou shalt be saved ; and so shall all others, as many as shall ob- 
serve these commandments." 

IV. And again I said unto him, " Sir, seeing thou hearest me pa- 
tiently, show me yet one thing more." " Tell me," saith he, " what 

a Propositus. b See below, chap. iii. c Great wisdom. d In his understanding. 
e Chastity. f Rightly heard. s MS. Lamb. Qui modo crediderwtxt. Who have just 
now believed. * Vid. Annot. Coteler. in loc. p. 60, 61. 



212 THE SHEPHERD OF ST. HERMAS. 

it is." And I said, "If a husband or wife die, and the party which 
survives marry again, does he sin in so doing?" ""He that mar- 
ries," says he, " sins not; howbeit, if he shall remain single, he shall 
thereby gain to himself great honour before the Lord. Keep, there* 
fore, thy chastity and modesty, and thou shalt live unto God. Observe 
from henceforth those things which I speak with thee, and command' 
thee to observe ; from the time that I have been delivered unto thee ? 
and dwell in thy house. 1 ' So shall thy former sins be forgiven, if thou 
shalt keep these my commandments. And in like manner shall all 
others be forgiyen, who shall observe these my commandments." 

The Fifth Command. 

Of the sadness of the heart ; and of patience, 

I. " Be patient," says he, " and long suffering ; c so shalt thou have 
dominion over all wicked works, and shalt fulfil d all righteousness. 
For if thou shalt be patient, the holy spirit which dwelleth in thee shall 
be pure, and not be darkened by any evil spirit ; but being full of joy 
shall be enlarged, and feast in the body 6 in which it dwells, and serve 
the Lord-*" with joy and in great peace. But if any anger e shall over- 
take thee, presently the holy spirit which is in thee will be straitened, 
and seek to depart from thee. For he is choked by the evil spirit, and 
has not the liberty 71 of serving 1 the Lord as he would ; for he is grieved 
by anger. ff "When, therefore, both these spirits dwell together, it is 
destructive to a man. As if one should take a little wormwood, and 
put it into a vessel of honey, the whole honey would be spoiled ; and 
a great quantity of honey is corrupted by a very little wormwood, and 
loses the sweetness of honey, and is no longer acceptable to its lord, 
because the whole honey is made bitter, and loses its use. But if no 
wormwood be put into the honey, it is sweet and profitable to its lord. 
Thus is forbearance sweeter than honey, and profitable to the Lord who 
dwelleth in it. But anger 1 is unprofitable. If, therefore, anger shall 
be mixed with forbearance, the soul is distressed, and its prayer is not 
profitable with"' God." And I said unto him, « Sir, I would know 
the sinfulness of anger/ that I may keep myself from it." And he 
said unto me, « Thou shalt know it ; and if thou shalt not keep thy- 
self from it, thou shalt lose thy hope with all thy house. Wherefore 



a Vid. Not. Coteler. in loc. p. 64, B. C. Rom. vii. 3. Comp. 1 Cor. vii. * MS. Lamb, 
melius ; Ex quo mihi traditus es ; That thou hast been delivered unto me, and I dwell, &c. 
« MoKpddvpos. MS. Lamb. Anxmcequus. d Work. e MS. Lamb. Melius, Cum vase : 

et Gr. ixetoltov okwovs, With the body, or vessel, f AdurovpysZ r« Kvpia. s 'Of »\;oX<'a. 

Gr. Bitterness of gall, h Place. * Gr. Aeirovpyrjaai. * Both Athanasius and An- 
tiochus add here these words, omitted in our copies : "For in forbearance, (or, long-suffer- 
ing) the Lord dwelleth, but in bitterness, the devil.'" z 'Of u^oXia. Gr. Bitterness of gall. 
m To. 



HIS COMMANDS. 213 

depart from it. For I the messenger" of righteousness am with thee ; 
and all that depart from it, as many as shall repent with all their hearts, 
shall live unto God ; and I will be with them and will keep them all. 
For all such as have repented, have been justified by the Most Holy 
Messenger, who is a minister of salvation." 

II. "And now," says he, " hear the wickedness of anger: 6 how 
evil and hurtful it is, and how it overthrows the servants of God ; for 
it cannot hurt those that are full of faith, because the power* of God 
is with them ; but it overthrows the doubtful, and those that are desti- 
tute of faith. For as often as it sees such men e it casts itself into their 
hearts ; and so a man or woman is in bitterness for nothing — for the 
things of life ; or for sustenance ; or for a vain word, if any should 
•chance to fall in ; or by reason of any friend ; or for a debt ; or for 
any other superfluous things of the like nature. For these things are 
foolish and superfluous, and vain to the servants of God. But equa- 
nimity is strong, and forcible, and of great power, and sitteth in great 
enlargement; is cheerful, rejoicing in peace ; and glorifying God at all 
times with meekness. And this long suffering dwells with those that 
are full of faith. But anger s is foolish, and light, and empty. Now 
bitterness is bred through folly ; by bitterness/ anger ; by anger/ fury. 
And this fury arising from so many evil principles, worketh a great and 
uncurable sin. For when all these things are in the same man 71 in 
which the holy spirit dwells, the vessel cannot contain them, but runs 
over; and because the spirit, being tender, cannot tarry with the evil 
one, it departs, and dwells with him that is meek. When, therefore, 
it is departed from the man in whom it dwelt, that man becomes desti- 
tute of the holy spirit, and is afterwards filled with wicked spirits, 4 and 
is blinded with evil thoughts. Thus does it happen to all angry men. 
Wherefore depart thou from anger, and put on equanimity, and resist 
wrath ; so shalt thou be found with modesty and chastity by God.* 
Take good heed, therefore, that thou neglect not this commandment. 
For if thou shalt obey this command, then shalt thou also be able to 
observe the other commandments which I shall command thee. 
W T herefore strengthen thyself now in these commands, that thou 
mayest live unto God. And whosoever shall observe these command- 
ments, shall live unto God." 



a Angel. h Angriness. e Gr. Work upon, evspyrjoai ; et MS. Lamb, facere. 

d Virtue. * Gr. Towvtovs dvOp Kirovs. fin the Greek of Athanasius and Antiochus the 
sense is fuller. — " Having nothing of bitterness initself, and continuing always in meekness 
and quietness." £ Angriness. Disposition to anger. See above. h Vessel. 'In 

the Greek of Athanasius follow these words, omitted in the Latin vers, of Hermas — " And 
is unstable in all his doings, being drawn hither and thither by wicked men." * In the 

Greek of Athanasius it runs better thus — Applauded with reverence by those who are beloved 
of God. 



214 THE SHEPHERD OF ST. HERMAS. 

The Sixth Command. 
That every man has two angels ; a and of the suggestions of both. 

I. " I commanded thee," said he, " in my first commandment, that 
thou shouldst keep faith, and fear, and repentance." 6 "Yes, sir," 
said I. He continued, " But now I will show thee the virtues of these 
commands, that thou mayest know their effects ; how they are pre- 
scribed alike to the just and unjust. Do thou, therefore, believe the 
righteous, but give no credit to the unrighteous. For righteousness 
keepeth the right w T ay, but unrighteousness the wicked way. Do thou, 
therefore, keep the right way, and leave that which is evil. For the 
evil way has not a good end, but hath many stumbling-blocks; it is 
rugged and full of thorns, and leads to destruction, and is hurtful to all 
such as walk in it. But they who go in the right way walk with even- 
ness, and without offence, because it is not rough nor thorny. Thou 
seest therefore how it is best to walk in this way. Thou shalt, there- 
fore, go," says he, " and all others as many as believe in God with all 
their heart, shall go through it." 

II. « And now," says he, " understand/ first of all, what belongs 
to faith. There are two angels with man ; one of righteousness, the 
other of iniquity." And I said unto him, " Sir, how shall I know 
that there are two such angels with man ?" " Hear," says he, " and 
understand. The angel of righteousness is mild, and modest, and 
gentle, and quiet. When, therefore, he gets into thy heart, imme- 
diately he talks with thee of righteousness, of modesty, of chastity, of 
bountifulness, of forgiveness, of charity, and piety. When all these 
things come into thy heart, know then that the angel of righteousness 
is with thee. Wherefore hearken to this angel, and to his works. 
Learn also the works of the angel of iniquity. He is, first of all, 
bitter, and angry, and foolish ; and his works are pernicious, and over- 
throw the servants of God. When, therefore, these things come into 
thy heart, thou shalt know, by his works, that this is the angel of ini- 
quity." And I said unto him, " Sir, how shall I understand these 
things?" "Hear," says he, "and understand. When anger over- 
takes thee, or bitterness, know that he is in thee ; as also when the 
desire of many things," and of the best meats, and of drunkenness ; 
when the love of what belongs to others, pride, and much speaking, 
and ambition, and the like things come upon thee. When, therefore, 

tt Vid. Coteler. Annot. in loc. p. 67, 68. Comp. Edit. Oxon. p. 61 . Not. a. b Lat. 

ptznitentiam. It should rather be abstinentiam • as in the Greek of Athanasius, as ap- 
pears by the first commandment, which is here referred to. e Placed, Lat. posita sunt. 
d Vid. Antioch. Horn. lxi. Comp. Orig. lib. iii. De Princip. et in Luc. Horn. xxxv. 
* Works. Gr. Upa^ewv. 



HIS COMMANDS. 215 

these things arise in thy heart, know that the angel of iniquity is with 
thee. Seeing, therefore, thou knowest his works, depart from them 
all, and give no credit to him ; because his works are evil, and become 
not the servants of God. Here, therefore, thou hast the works of both 
these angels. Understand now, and believe the angel of righteous- 
ness, because his instruction is good. For let a man be never so 
happy, yet if the thoughts of the other angel rise in his heart, that man or 
woman must needs sin. But let a man or woman be never so wicked, 
if the works of the angel of righteousness come into his heart, that 
man or woman must needs do some good. Thou seest, therefore, how 
it is good to follow the angel of righteousness. If therefore thou shalt 
follow him, and submit to his works, thou shalt live unto God. And 
as many as shall submit to a his works, shall live also unto God." 

The Seventh Command. 
That we must fear God, but not the devil. 

h " Fear God," says he, "and keep his commandments. For if 
thou keepest his commandments thou shalt be powerful in every work, 
and all thy work shall be excellent. For by fearing God, thou shalt 
do every thing well. This is that fear with which thou must be 
affected, that thou mayest be saved. But fear not the devil ; for if 
thou fearest the Lord, thou shalt have dominion over him, because 
there is no power in him. Now if there be no power in him, then 
neither is he to be feared. But he in whom there is excellent power, 
he is to be feared ; for every one that has power is to be feared. But 
he that has no power is despised by every one. Fear the works of the 
devil, because they are evil. For by fearing the Lord, thou wilt fear, 
and not do the works of the devil, but keep thyself from them. There 
is, therefore, a two-fold fear. d If thou wilt not do evil, fear the Lord, 
and thou shalt not do it. But if thou wilt do good, e the fear of the 
Lord is strong, and great, and glorious. Wherefore, fear God, and 
thou shalt live : and whosoever shall fear him, and keep his command- 
ments, their life is with the Lord. But they who keep them not, 
neither is life in them." 

« Gr. IltnJoT??. Lat. Credideris; Believe. 6 Vid. Antioch. Horn. cxxvii.Eccles. xii. 13. 
« 'AavyxpiTos. Without comparison, or without mixture. d Gr. Antiochi. e In the 

Greek of Antiochus these words follow, which make the connection more clear; « Fear 
also the Lord, and thou shalt be able to do it, for.'" 



216 THE SHEPHERD OF ST. HERMAS. 

The Eighth Command. 

That we must flee from evil, and do good. 

"1 have told thee," said he, "that there are two kinds of creatures 
of the Lord, and that there is a two-fold" abstinence. From some 
things, therefore, thou must abstain, and from others not." I answered, 
"Declare to me, Sir, from what I must abstain, and from what not." 
"Hearken!" said he. "Keep thyself from evil, and do it not; but 
abstain not from good, but do it. For if thou shalt abstain from what 
is good, and not do it, thou shalt sin. Abstain, therefore, from all 
evil, and thou shalt know* all righteousness." I said, "What evil 
things are they from which I must abstain ?" " Hearken !" said he ; 
" from adultery, from drunkenness, from riots, from excess of eating, 
from daintiness and dishonesty, from pride, from fraud, from lying, 
from detraction, from hypocrisy, from remembrance of injuries, and 
from all evil speaking. For these are the works of iniquity, from which 
the servant of God must abstain. For he that cannot keep himself 
from these things, cannot live unto God. But hear," said he, "what 
follows of these kind of things: for indeed many more there are from 
which the servant of God must abstain : from theft and cheating, from 
false witness, from covetousness, from boasting, and all other things 
of the like nature. Do these things seem to thee to be evil or not? 
Indeed they are very evil to the servants of God. Wherefore the ser- 
vant of God must abstain from all these works. Keep thyself, there- 
fore, from them, that thou mayest live unto God, and be written among 
those that abstain from them. And thus have I shown thee what things 
thou must avoid: now learn from what thou must not abstain. Abstain 
not from any good works, but do them. Hear," said he, "what the 
virtue of those good works is which thou must do, that thou mayest 
be saved. The first of all is faith, the fear of the Lord, charity, con- 
cord, equity, truth, patience, chastity. There is nothing better than 
these things in the life of man ; who shall keep and do things in their 
life. d Hear next what follow these. To minister to the widows ; not 
to despise the fatherless and poor; to redeem the servants of God from 
necessity ; to be hospitable, (for in hospitality there is sometimes great 
fruit) ; e not to be contentious, but be quiet ; to be humble above all 
men ; to reverence the aged ; to labour to be righteous ; to respect* 



° Antioch. Horn, lxxix. b Do, according to the Greek, epya^Qyitvog. <= Vid Coteler. 
in loc. d The sense here is defective, and may be thus restored from the Greek of 

Athanasius : « Whosoever keeps these things, and doth abstain from them, shall be happy 
in his life." And so the Lamb. MS. Hcec qui custodierii. * Gr. dyaOonoiriais, good deed. 
f "LvvTTipeZv. 



HIS COMMANDS. 217 

the brotherhood; to bear affronts; to be long-suffering; "not to cast 
away those that have fallen from the faith, but to convert them, and 
make them be of good cheer ; b to admonish sinners; not to oppress 
those that are our debtors; and all other things of a like kind. Do 
these things seem to thee to be good, or not?" And I said, " What 
can be better than these words?" "Live then," said he, "in these 
commandments, and do not depart from them. For if thou shalt keep 
all these commandments thou shalt live unto God. And all they that 
shall keep these commandments shall live unto God." 



The Ninth Command. 
That we must ask of God daily , and without doubting. 

Again he said unto me, " Remove from thee all doubting, and 
question nothing at all when thou askest any thing of the Lord, saying 
within thyself, "How shall I be able to ask any thing of the Lord, and 
receive it, seeing I have so greatly sinned against him ? Do not think 
thus, but turn unto the Lord with all thy heart, and ask of him without 
doubting, and thou shalt know the mercy of the Lord, how that he will 
not forsake thee, but will fulfil the request of thy soul. For God is not 
as man, mindful of the injuries he has received ; but he forgets injuries, 
and has compassion upon his creature. Wherefore purify thy heart 
from all the vices of this present world, and observe the commands I 
have before delivered unto thee, from God, and thou shalt receive what- 
soever good things thou shalt ask, and nothing shall be wanting unto 
thee of all thy petitions, if thou shalt ask of the Lord without doubting. 
d But they that are not such, shall obtain none of those things which 
they ask. For they that are full of faith ask all things with confidence, 
and receive from the Lord, because they ask without doubting. But 
he that doubts shall hardly live unto God, except he repent. Where- 
fore purify thy heart from doubting, and put on faith, and trust in God, 
and thou shalt receive all that thou shalt ask. But and if thou shouldst 
chance to ask somewhat, and not [immediately] c receive it, yet do not, 
therefore, doubt, because thou hast not presently received the petition 
of thy soul. For it may be thou shalt not presently receive it, for thy 
trial, or else for some sin which thou knowest not. But do not thou 
leave off to ask/ and then thou shalt receive. Else if thou shalt cease 



a Add from the Gr. of Athanasius and Antiochus, "Not to remember injuries ; 
to comfort those who labour in their minds" b Gr. ivdvpiovs. c Vid. Antioch. 

Horn, lxxxviii. Confer. Fragm. D. Grabe, Spicileg. torn. i. page 303. d Add 

from the Gr. both of Athanas. and Antioch., "But if thou doubtest in thy heart 
thou shalt receive none of thy petitions. For those who distrust (or doubt of) God, are like 
the double-minded, who shall obtain none of these things." e So MS. Lamb. Tardius 

accipias ■ and so the Gr. BpaSvnpov \anJ3Ams. f Asking the petition of thy soul. 

28 T 



218 THE SHEPHERD OF ST. HERMAS. 

to ask, thou must complain of thyself, and not of God, that he has not 
given unto thee what thou didst desire. Consider, therefore, this 
doubting, how cruel and pernicious it is, and how utterly it roots out 
many from the faith who were very faithful and firm. For this doubt- 
ing is the daughter of the devil, and deals very wickedly with the ser- 
vants of God. Despise it, therefore, and thou shalt rule over it on 
every occasion." Put on a firm and powerful faith ; for faith promises 
all things, and perfects all things. But doubting will not believe that 
it shall obtain any thing but all it can do. Thou seest, therefore," says 
he, "how faith cometh from above, from God, and has great power. 
But doubting is an earthly spirit, and proceedeth from the devil, and 
has no strength. Do thou, therefore, keep the virtue of faith, and de- 
part from doubting, in which is no virtue, and thou shalt live unto 
God. And all shall live unto God, as many as shall do these things." 

The Tenth Command. 

Of the sadness of the heart ; and that we must take heed not to grieve 
the Spirit of God that is in us. 

I. « Put all sadness far from thee ; for it«is the sister of doubting 
and of anger." " How, Sir," said I, " is it the sister of these ? For 
sadness, and anger, and doubting, seem to me to be very different from 
one another." And he answered, " Art thou without sense, that thou 
dost not understand it ? b For sadness is the most mischievous of all 
spirits, and the worst to the servants of God : it destroys the spirits of 
all men, and torments the holy spirit; and again it saves." » Sir," 
said I, " I am very foolish, and understand not these d things. I cannot 
apprehend how it can torment, and yet save." " Hear," said he, 
" and understand. They who never sought out the truth, nor inquired 
concerning the majesty of God, but only believed, are involved in the 
affairs of the heathen. And there is another lying prophet/ that de- 
stroys the minds / of the servants of God ; that is, of those that are 
doubtful, not of those that fully trust in the Lord. Now those doubtful 
persons come to him, as to a Divine Spirit, and inquire of him what 
shall befall them. And this lying prophet, having no power in him of the 
Divine Spirit, answers them according to their demands ; and fills their 
souls with promises according as they desire. Howbeit that prophet 
is vain, and answers vain things to those who are themselves vain. 
And whatsoever is asked of him by vain men, he answers them vainly. 
Nevertheless he speaketh some things truly. For the devil fills him 
with his spirit, that he may overthrow' some of the righteous. 

° In every thing. b Without sense thou dost not understand it. c So the Lat. 

vers., but the Greek of Athanasius is better : « And destroyeth man more than any other 
spirit." d Questions. e Vid. Edit. Oxon. p. 70, b. Comp. 2 Cor. vii. 10. / Lat. 

Sensus : from the Gr. Novg. 



HIS COMMANDS. 219 

II. " Whosoever, therefore, are strong in the faith of the Lord, and 
have put on the truth, they are not joined to such spirits, but depart 
from them. But they are doubtful, and often repenting, like the hea- 
thens, consult them, and heap up to themselves great sin, serving idols. 
As many, therefore, as are such, inquire of them upon every occasion ; 
worship idols, and are foolish, and void of the truth. For every spirit 
that is given from God needs not to be asked ; but, having the power 
of the divinity, speaks all things of itself; because He comes from 
above, from the power of the Spirit of God. But he that being asked, 
speaks according to men's desires, and concerning many other affairs 
of this present world, understands not the things which relate unto 
God. For these spirits are darkened through such affairs, and cor- 
rupted, and broken. As good vines, if they are neglected, are op- 
pressed with weeds and thorns, and at last killed by them, so are the 
men who believe such spirits ; they fall into many actions and busi- 
nesses, and are void of sense ; and when they think of things pertain- 
ing unto God, they understand nothing at all : "but if at any time they 
chance to hear anything concerning the Lord, their thoughts* are upon 
their business. But they that have the fear of the Lord, and search 
out the truth concerning God, having all their thoughts towards the 
Lord, c apprehend whatsoever is said to them, and forthwith understand 
it, because they have the fear of the Lord in them. For where the 
spirit of the Lord dwells, there is also much understanding d added. 
Wherefore join thyself to the Lord, and thou shalt understand all 
things. 6 

III. " Learn now, unwise man! how sadness troubleth / the holy 
spirit ; and how it saves. When a man that is doubtful is engaged in 
any affair, and does not accomplish it by reason of his doubting, this 
sadness enters into him and grieves the holy spirit, and makes him sad. 
Again, anger, when it overtakes any man for any business, he is greatly 
moved : and then again sadness entereth into the heart of him who was 
moved with anger, and he is troubled for what he hath done, and re- 
penteth because he hath done amiss.^ This sadness, therefore seemeth 
to bring salvation, because he repenteth of his evil deed. But both the 
other things, namely, doubting and sadness, such as before was men- 
tioned, vex the spirit: doubting, because his work did not succeed; 

° And understand nothing at all, thinking of riches. Lat. h Senses. c Gr. of 

Athanasius, Kap&iav exovres npdg Kvpwv. So that the Latin should be habentes, not. habent. 
d Gr. "Sweats rroWfi. e Gr. YIclvtwv vofious ; and so the Lamb. MS. Omnia scies. f Gr. 

hKTpifiu. e In the Greek of Athanasius, follows : koI notficxri n kmov, » And he doth some- 
thing whichis ill ;" which better agrees with what follows, " because he has done amiss.'" 
The text in this place being evidently corrupted, I have endeavoured to restore the true 
sense of it from the Greek of Athanasius, which is as follows. Ud\tv i) Xvnri dtnroprverai «j 

rty napdiav rov duOpjoirov rov 6lvXo\f\<javTOq, koli \vneirai enl rrj 7rpd£a avrov rj enpa^ev, ko.1 p.cravocl 8n 
novr)pdv dpydaaro. Avrr) ovf rj \vwr} 6okei trairripiav cxetv, on to novrjpov irpa%as yarcvdrictv . 'Afi<pOTCpai 
is ruv irpa\to}v Xvnrovai, &C. 



220 THE SHEPHERD OF ST. HERMAS. 

and sadness, because he angered the holy spirit. "Remove, therefore, 
sadness from thyself; *and afflict not the holy spirit which dwelleth in 
thee, lest he c entreat God, and depart from thee.* For the spirit of the 
Lord which is given to dwell in the flesh, endureth no such sadness/ 
Wherefore clothe thyself with cheerfulness, which has always favour 
with the Lord, and thou shalt rejoice in it.. For every cheerful man 
does well, and relishes those things that are good, and despises sad- 
ness. 6 But the sad man does always wickedly. First, he doth wick- 
edly/ because he grieveth the holy spirit, which is given to man, being 
of a cheerful nature. And again he does ill, because he prays with 
sadness unto the Lord, and maketh not first a thankful acknowledg- 
ment unto him of former mercies ; and obtains not of God what he 
asks. For the prayer of a sad man has not efficacy to come up to the 
altar of God." And I said unto him, " Sir, why has not the prayer 
of a sad man virtue to come up to the altar of God?" " Because," 
said he, " that sadness remaineth in his heart. When, therefore, a 
man's prayer shall be accompanied with sadness, it will not suffer his 
requests to ascend pure to the altar of God. For as wine when it is 
mingled with vinegar has not the sweetness it had before ; so sadness, 
being mixed with the holy spirit, suffers not a man's prayer to be the 
same that it would be otherwise. Wherefore cleanse thyself from sad- 
ness, which is evil, and thou shalt live unto God. And all others shall 
live unto God, as many as shall lay aside sadness, and put on cheer- 
fulness." 



a Antioch. Horn. xxv. b Gr. M»j 0Xf/?e. MS. Lamb. Noli, nocere. c Gr. 

Mr) tvrev^rjTai ra Geo}. Comp. Rom. vh. 27. d Gr. To 6o$£v d; rr\v crapKa, ravrrjv \viriqv ovk 

vno(j>£p£i. c Gr. Ai>7i77?. / So the Greek : o 6s Aiw^pof dv>)p no-wore izdvYipeverai. llpdrov 

[i£v novrtp£V£Tai, &C. 

* When Hermas here saith of the holy spirit, that he entreats God, and before, that he 
is vexed and grieved : to prevent any mistakes in a matter of such moment, the reader may 
please to observe, that he speaketh not of the Holy Ghost as He is the Spirit of God, and 
the Third Person in the sacred Trinity ; but of the spirit given to Christians, which 
dwelleth in their souls and bodies, being an emanation or gift from the Spirit of God ; and 
though not an essential part of man, yet a perfecting part of a Christian ; which Hermas 
himself elsewhere declareth to be created in man, lib. iii. cap. v. sec. 6. But then that he 
thought this created spirit of regenerate persons to be distinct from, though a participation 
of, the Spirit of God, is plain from what we before read in the second section of this very 
command ; where he distinguisheth between the spirit given from God, and the Spirit of 
God. " Every spirit," says he, " that is given from God, having the power of the Divinity, 
speaketh all things of itself, because He cometh from above, from the power of the Spirit of 
God." And indeed St. Paul himself, in that remarkable place, 1 Cor. ii. 11, 12, men- 
tioneth distinctly, m>evp.a to Ik tov Qeov, and wefya tov QeoZ ; and plainly teaches that this 
is in God, and the other in men, although from God. Now when Hermas here speaketh 
of the spirit's entreating God, he expressly speaketh of the spirit which dwelleth in us, and 
the spirit which is given to dwell in the flesh ; not of the spirit as he is in God, and con- 
sequently uncreated, and God himself: for all that is in God is such. 



HIS COMMANDS. 221 



The Eleventh Command. 



That the spirits and prophets are to be tried by their works ; and of a 
twofold spirit. 

I. He showed me certain men sitting upon benches, and one sitting 
in a chair : and he said unto me, " Seest thou those who sit upon the 
benches?" "Sir,' 7 said I, "I see them." He answered, " They 
are the faithful ; and he who sits in the chair is an earthly spirit. For 
he cometh not into the assembly of the faithful," but avoids it. But 
he joins himself to the doubtful and empty, and prophesies to them in 
corners and hidden places, and pleases them by speaking according to 
all the desires of their hearts. For he, placing himself among empty 
vessels, is not broken, but the one fitteth the other. But when he 
cometh into the company of just men, who are full of the Spirit of 
God, b and they pray unto the Lord, that man is emptied, because that 
earthly spirit flies from him, and he is dumb, and cannot speak any 
thing. As if in a store-house you shall stop up wine or oil, and among 
those vessels shall place an empty jar, and shall afterwards come to 
open it, you shall find it empty as you stopped it up, so those empty 
prophets, when they come among the spirits of the just, are found to 
be such as they came."* 

II. I said, " How then shall a man be able to discern them ?" 
" Consider what I am going to say concerning both kinds of men f 
and as I speak unto thee, so shalt thou prove the prophet of God, and 
the false prophet. And first, try the man who hath the spirit of God ; 
because the spirit which is from above is humble, and quiet, and de- 
parts from all wickedness, and from the vain desires of the present 
world, and makes himself more humble than all men, and answers to 
none when he is asked, nor to every one singly ; for the Spirit of God 
doth not speak to a man when he will, but when God pleases. When, 
therefore, a man w^ho hath the spirit of God shall come into the church 



a Church of the living. b Have the Spirit of God in them. c Exinanitur. 

d Vessels. 

* It is evident from the method of Hermas's discourse in this place, that somewhat is 
wanting to make up the subject of it. He had spoken before of the false prophets, and 
the emptiness of their preaching, but nothing of the true ones, nor any thing of the life 
and works of either. How to supply this I have been admonished by my learned friend, 
Dr. Grabe. What should have followed here, is transposed into the next command ; and 
being brought back hither, not only supplies the defect of this, but makes way for the more 
easy connection of his discourse in that. And for this, besides the plain reason of the 
thing itself, we have the authority of Athanasius in that other command, who leaves out 
what has been falsely inserted there, as I shall show when I come to it, from his own 
words. For both these reasons, I have reduced both places to what I take to have been 
their true order ; and shall submit it to the reader to judge, upon this advertisement, 
whether I had not good reason, as well as sufficient authority, so to do. 

t2 



222 THE SHEPHERD OF ST. HERMAS. 

of the righteous, who hath the faith of God, and they pray unto the 
Lord ; then the holy angel of God fills that man with the Blessed Spirit, 
and he speaks in the congregation as he is moved of God. Thus, 
therefore, is the spirit of God known, because whosoever speak eth by 
the spirit of God, speaketh as the Lord will. 

III. " Hear now concerning the earthly spirit, which is empty and 
foolish, and without virtue. And first of all, the man who is supposed 
to have the spirit (whereas he hath it not in reality) exalteth himself, 
and desires to have the first seat, and is wicked, and full of words, 
and spends his time in pleasure, and in all manner of voluptuousness, 
and receives the reward of his divination, which if he receives not, he 
does not divine." " Should the spirit of God receive reward and 
divine ?" " It doth not become a prophet of God so to do. Thus 
you see the life of each of these kind of prophets. Wherefore prove 
the man by his life and works, who says that he hath the holy spirit : 
and believe the spirit which comes from God, and has power as such. 
But believe not the earthly and empty spirit, which is from the devil, 
in whom there is no faith nor virtue. Hear now the similitude which 
I am about to speak unto thee. Take a stone, and throw it up towards 
heaven ; or take a spout of water, and mount it up thitherward, and 
see if thou canst reach unto heaven." " Sir," said I, " how can this 
be done ? For neither of those things which you have mentioned are 
possible to be done." And he answered, "Therefore, as these things 
cannot be done, so is the earthly spirit without virtue, and without 
effect. Understand yet farther the power which cometh from above, 
in this similitude. The grains of hail that drop down are exceeding 
small ; and yet when they fall upon the head of a man, how do they 
cause pain to it ? And again ; consider the droppings of a house, how 
the little drops falling upon the earth, work a hollow in the stones. So 
in like manner the least things which come from above, and fall upon 
the earth, have great force. Wherefore, join thyself to this spirit, 
which has power, and depart, from the other, which is empty." 

The Twelfth Command. 

Of a two-fold desire : that the commands of God are not impossible ; 
and that the devil is not to be feared by them that believe. 

I. Again he said unto me, "Remove" from thee all evil desires, 
and put on good and holy desires. For having put on a good desire, 
thou shalt hate that which is evil, and bridle it as thou wilt. But an 
evil desire is dreadful, and hard to be tamed. It is very horrible and 
wild, and by its wildness consumes men ; and especially if a servant 

a Vid. Antioch. Horn, lxxiv. 



HIS COMMANDS. 223 

of God shall chance to fall into it, except he be very wise, he is ruined a 
y it. For it destroys those who have not the garment of a good de- 
sire, and are engaged in the affairs of this present world, and delivers 
them unto death."" *<<Sir," said I, " what are the works of an evil 
desire, which bring men unto death ? Show them to me, that I may- 
depart from them." "Hear," said he, "by what works an evil 
desire bringeth the servants of God unto death. First of all, it is an 
evil desire to covet another man's wife, or for a woman to covet 
another's husband ; as also to desire the dainties of riches, and multi- 
tude of superfluous meats, and drunkenness, and many delights. For 
in much delicacy there is folly; and many pleasures are needless to 
the servants of God. Such lusting, therefore, is evil and pernicious, 
•which brings to death the servants of God. For all such lusting is 
from the devil. Whosoever, therefore, shall depart from all evil de- 
sires shall live unto God ; but they that are subject unto them shall die 
for ever. For this evil lusting is deadly. Do thou, therefore, put on 
the desire of righteousness, and being armed with the fear of the Lord 
resist all wicked lusting. For this fear dwelleth in good desires ; and 
when evil coveting shall see thee armed with the fear of the Lord, and 
resisting it, it will fly far from thee, and not appear before thee, but be 
afraid of thy armour ; and thou shalt have the victory, and be crowned 
for it; and shalt attain unto that desire which is good, and shalt give 
the victory which thou hast obtained unto God, and shalt serve him in 
doing what thou thyself wouldst do. For if thou shalt serve good 
desires, and be subject to them, thou shalt be able to get the dominion 
over thy wicked lustings, and they shall be subject to thee as thou 
wilt." 

III. And I said, « Sir, I would know how to serve that desire 
which is good." " Hearken !" said he, " fear God, and put thy trust 
in him, and love truth, and righteousness, and do that which is good. 
If thou shalt do these things, thou shalt be an approved servant of God, 
and shalt serve him : and all others who shall in like manner serve a 
good desire shall live unto God." And when he had finished these 
twelve commands, he said unto me, " Thou hast now these com- 
mands ; walk in them, and exhort those that hear them that they re- 
pent, and that they keep their repentance pure all the remaining days 



a MS. Lamb, consumitur, et Gr. Athanas. Sajravarai. b ipiredivppipas ™ aidvi tovtm. 

Gr. Athanas. Instead oiimplicat cos, the Latin vers, should be implicatos. 

* That the words here inserted, and removed by me into their proper place in the fore- 
going command, do not belong to this discourse, the Greek of Athanasius clearly shows, 
in which they are all omitted, and the connection lies as I have now represented it. 

Tlota, Kvpis, eiai r/75 ai&vjjiias rfjs izovr,pag, ra -rrapadiiovvTa tov; diSp-cTrov; a? Savarov ; yviopiaov fxoi, 
iva 0i5yoj dir' avrQ.v. Akovctov. Ilpwroi/ navrodv eiri&vp'.a ywcuKog, koI ttoXuteXe'lo. it\ovtov, kol 

eisopaTwv rroXXwj/, &c. And so the Lamb. MS. Primum omnium concupiscere uxorem 
alienam. Not. Spiritus omnium. 



224 THE SHEPHERD OF ST. HERMAS. 

of their life : and fulfil diligently this ministry which I commit to 
thee, and thou shalt receive great advantage by it, and shalt find favour 
with all such as shall repent, and shall believe thy words. For I am 
with thee, and will force them to believe." And I said unto him, " Sir, 
these commands are great and excellent, and able to cheer the heart 
of that man that shall be able to keep them. But, Sir, I cannot tell 
whether they can be observed by any man?" He answered, "Thou 
shalt easily keep these commands, and they shall not be hard ; how- 
beit, if thou shalt suffer it once to enter into thy heart that they cannot 
be kept by any one, thou shalt not fulfil them. But now I say unto 
thee, if thou shalt not observe these commands, but shalt neglect them, 
thou shalt not be saved, nor thy children, nor thy house ; because thou 
hast judged that these commands cannot be kept by man." 

IV. These things he spake very angrily unto me, insomuch that he 
greatly affrighted me. For he changed his countenance, so that a man 
could not bear his anger. And when he saw me altogether troubled 
and confounded, he began to speak more moderately and cheerfully, 
saying, " foolish, and without understanding ! Unconstant, not 
knowing the majesty of God, how great and wonderful he is: who 
created the world for man, and hath made every creature subject unto 
him, and given him all power, that he should be able to fulfil" all these 
commands. He is able," said he, " to fulfil all these commands, who 
has the Lord in his heart : but they who have the Lord only in their 
mouths, and their heart is hardened, and they are far from the Lord ; 
to such persons these commands are hard and difficult. Put, there- 
fore, ye that are empty and light in the faith, the Lord your God in 
your hearts, and ye shall perceive how that nothing is more easy than 
these commands, nor more pleasant, nor more gentle and holy : and 
turn yourselves to the Lord your God, and forsake the devil and his 
pleasures, because they are evil, and bitter, and impure. And fear 
not the devil, because he has no power over you. For I am with you, 
the messenger 1 * of repentance, who have the dominion over him. The 
devil does indeed affright men ; but his terror is vain. Wherefore fear 
him not, and he will flee from you." 

V. And I said unto him, " Sir, hear me speak a few words unto 
you." He answered, « Say on." "A man indeed desires to keep 
the commandments of God ; and there is no one but what prays unto 
God, that he may be able to keep his commandments. But the devil 
is hard, and by his power rules over the servants of God." And he 
said, " He cannot rule over the servants of God, who trust in him with 
all their hearts. The devil may strive, but he cannot overcome them. 
For if ye resist him, he will flee away with confusion from you. But 

* Ut dominetur. b Angel. e Gr. i\m16vT<jiv els avrdv, 



HIS COMMANDS. 225 

they that are not full in the faith, fear the devil, as if he had some great 
power. For the devil tries the servants of God ; and if he finds them 
empty, he destroys them. For as a man, when he fills up vessels with 
good wine," and among them puts a few vessels half full, and comes to 
try and taste of the vessels, does not try those that are full, because he 
knows that they are good, but tastes those that are half full, lest they 
should grow sour, (for vessels half full soon grow sour, and lose the 
taste of wine,) so the devil comes to the servants of God to try them. 
They that are full of faith resist him stoutly, and he departs from them, 
because he finds no place where to enter into them ; then he goes to 
those that are not full of failh, and because he has place of entrance, 
he goes into them, and does what he will with them, and they become 
his servants. 

VI. "But I, the messenger 6 of repentance, say unto you, fear not 
the devil ; for I am sent unto you, that I may be with you, as many as 
shall repent with your whole heart, and that I may confirm you in the 
faith. c Believe, therefore, ye who by reason of your transgressions 
have forgot God, and your own salvation ; d e and adding to your sins 
have made your life very heavy; that if ye shall turn to the Lord with 
your whole hearts, and shall serve him according to his will, he will 
heal you of your former sins, and ye shall have dominion over all the 
works of the devil. Be not then afraid in the least of his threatenings, 
for they are without force, as the nerves of a dead man. But hearken 
unto me, and fear the Lord Almighty, who is able to save and to 
destroy you ; and keep his commands, that ye may live unto God." 
And I said unto him, "Sir, I am now confirmed in all the commands 
of the Lord whilst that you are with me ; and I know that you will 
break all the power of the devil. And we also shall overcome him, 
if we shall be able, through the help of the Lord, to keep these com- 
mands which you have delivered." "Thou shalt keep them," said 
he, "if thou shalt purify thy heart towards the Lord. And all they 
also shall keep them who shall cleanse their hearts from the vain desires 
of the present world, and shall live unto God." 

° Origen. in Matt. xxiv. 42. b Angel. e Vid. Antioch. Horn, lxxvii. d MS. 

Lamb. Qui obliti estis Deum, et salutem vestram. e What follows should be corrected 

thus : Et qui adjicientes peccatis vestris gravatis vitam vestram. 



~9 



THE 

THIRD BOOK OF ST. HERMAN 



WHICH IS CALLED 



HIS SIMILITUDES. 



Similitude I. 

That seeing we have no abiding city in this world, we ought to look after 
that which is to come. 

And he said unto me, a " Ye know that ye who are the servants of 
the Lord, live here as in a pilgrimage ; for your city is far off from this 
city. If, therefore, ye know your city in which ye are to dwell, why 
do you here buy estates, and provide yourselves with delicacies, and 
stately buildings, and superfluous houses ? For he that provides him- 
self these things in this city, does not think of returning into his own 
city. foolish, and doubtful, and wretched man ! who understandest 
not that all these things belong to other men, and are under the power 
of another ! For the Lord of this city saith unto thee, < Either obey 
my laws, or depart out of my city.' What, therefore, shalt thou do, 
who are subject to a law in thine own city ? Canst thou for thy estate, 
or for any of those things which thou hast provided, deny thy law? 
But if thou shalt deny it, and wilt afterwards return into thy own city, 
thou shalt not be received, but shalt be excluded thence. See, there- 
fore, that like a man in another country, thou procure no more to thy- 
self than what is necessary and sufficient for thee ; and be ready, that 
when the God or Lord of this city shall drive thee out of it, thou mayst 
oppose his law, and go into thine own city, where thou mayst, with 
all cheerfulness, live according to thine own law without wrong Take 
heed, therefore, ye that serve God, and have him in your hearts : work 
ye the works of God, being mindful both of his commands and of his 
promises, which he has promised ; and be assured that he will make 
them good unto you, if ye shall keep his commandments. Instead, 

a Antioch. Horn. xv. & Souls. 



HIS SIMILITUDES. 227 

therefore, of the possessions that ye would otherwise purchase, redeem, 
those" that are in want from their necessities, as every one is able; 
justify the widows, judge the cause of the fatherless, and spend your 
riches and your wealth in such works as these. For, for this end has 
God enriched you, that ye might fulfil these kind of services. It is 
much better to do this than to buy lands or houses, because all such 
things shall perish with this present time. But what ye shall do for 
the name of the Lord, ye shall find in your city, and shall have joy 
without sadness or fear. Wherefore covet not the riches of the 
heathen; for they are destructive to the servants of God. b But trade 
with your own riches which you possess, by which ye may attain unto 
everlasting joy. And do not commit adultery, nor touch any other 
man's wife, nor desire her ; but covet that which is thy own business, 
and thou shalt be saved." 



The Second Similitude. 

As the vine is supported by the elm, so is the rich man helped by the 
prayers of the poor. 

As I was walking into the field, and considered the elm and the 
vine, and thought with myself of their fruits, an angel appeared unto 
me, and said unto me, " What is it that thou thinkest upon thus long 
wuthin thyself?" And I said unto him, " Sir, I think of this vine and 
this elm, because their fruits are fair." And he said unto me, " These 
tw T o trees are set for a pattern to the servants of God." And I said 
unto him, « Sir, I would know in what the pattern of these trees 
which thou mentionest, does consist." " Hearken !" saith he, « seest 
thou this vine and this elm ?" « Sir," said I, " I see them." « This 
vine," saith he, " is fruitful, but the elm is a tree without fruit. Never- 
theless this vine, unless it were set by this elm, and supported by it, 
would not bear much fruit, but lying along upon the ground, would 
bear but ill fruit, because it did not hang upon the elm : whereas now 
being supported upon the elm, it bears fruit both for itself, and for 
that. See, therefore, how the elm gives no less, but rather more frixt, 
than the vine ?" " How, Sir," said I, » does it bear more fruit than 
the vine ?" "Because," said he, "the vine being supported upon 
the elm, gives both much and good fruit ; whereas if it lay along upon 
the ground, it would bear but little, and that very ill too. This simi- 
litude, therefore, is set forth to the servants of God ; and it represents 
the rich and poor man." I answered, « Sir, make this manifest unto 
me." « Hear !" said he, « the rich man has wealth ; howbeit towards 

* Souls. b MS. Lambeth. — Proprias autem quas habetis agite. c Vid. Origen. 

in Jos. Horn. x. 



228 THE SHEPHERD OF ST. HERMAS. 

the Lord he is poor; for he is taken up a about his riches, and prays 
but little to the Lord, and the prayers which he makes are lazy and 
without force. When, therefore, the rich man reaches out to the poor 
those things which he wants, the poor man prays unto the Lord for the 
rich ; and God grants unto the rich man all good things, because the 
poor man is rich in prayer ; and his requests have great power with the 
Lord. Then the rich man ministers all things to the poor, because he 
perceives that he is heard by the Lord ; and he the more willingly, and 
without doubting, affords him what he wants, and takes care that no- 
thing be lacking to him. And the poor man gives thanks unto the 
Lord for the rich, because they do both their work from the Lord. 
With men, therefore, the elm is not thought to give any fruit; and they 
know not, neither understand that its company being added to the 
vine, the vine bears a double increase, both for itself and for the elm. 
Even so the poor praying unto the Lord for the rich, are heard by him ; 
and their riches are increased, because they minister to the poor of 
their wealth. They are, therefore, both made partakers of each other's 
good works. Whosoever, therefore, shall do these things, he shall 
not be forsaken by the Lord, but shall be written in the book of life. 
Happy are they that are rich, and perceive themselves to be increased ; 
for he that is sensible of this, will be able to minister somewhat to 
others." 

The Third Similitude. 

As the green trees in winter cannot be distinguished from the dry, so 
neither can the righteous from the wicked in this present world. 

Again he showed me many trees whose leaves were shed, and 
which seemed to me to be withered, for they w T ere all alike. And he 
said unto me, « Seest thou these trees?" I said, " Sir, I see that they 
look like dry trees." He answering, said unto me, " These trees are 
like unto the men who live in this present world." I replied, « Sir, 
why are they like unto dry trees?" "Because," said he, « neither 
the righteous nor unrighteous are known from one another, but are all 
alike in this present world. For this world is as the winter to the 
righteous men, because they are" not known, but dwell among sin- 
ners. As in the winter all the trees, having lost their leaves, are like 
dry trees, nor can it be discerned which are dry and which are green ; 
so in this present world, neither the righteous, nor wicked, are dis- 
cerned from each other, but they are alike. 

B Distracted. h Who are. 



HIS SIMILITUDES. 229 



The Fourth Similitude. 

j?s in summer the living trees are distinguished from the dry by their 
fruit and green leaves, so in the world to come, the righteous shall be 
distinguished from the unrighteous by their happiness. 

Again he showed me many other trees, of which some had leaves, 
and others appeared dry and withered. And he said unto me, " Seest 
thou these trees?" I answered, " Sir, I see them ; and some are dry, 
and others full of leaves." " These trees," saith he, « which are green 
are the righteous, who shall possess the world to come. For the world 
to come is the summer to the righteous ; but to sinners it is the winter. 
When, therefore, the mercy of the Lord shall shine forth, then they 
who serve God shall be made manifest and plain unto all. For as in 
the summer the fruit of every tree is shown and made manifest, so also 
the works of the righteous shall be declared and made manifest, and 
they shall all be restored in that world merry and joyful. For the other 
kind of men, a namely, the wicked, like the trees which thou sawest 
dry, shall as such be found dry, and without fruit in that other world, 
and like dry wood shall be burnt ; and it shall be made manifest that 
they have done evil all the time of their life ; and they shall be burnt, 
because they have sinned, and have not repented of their sins. And 
also all the other nations shall be burnt, because they have not acknow- 
ledged God their Creator. Do thou, therefore, bring forth good fruit, 
that in the summer thy fruit may be known ; and keep thyself from 
much business, and thou shalt not offend. For they who are involved 
in much business, sin much ; because they are taken up with their 
affairs, and serve not God. And how can a man that does not serve 
God, ask any thing of God, and receive it ? Bu_ they who serve him 
ask, and receive what they desire. But if a man has only one thing to 
follow, he may serve God ; because his mind is not taken off from 
God, but he serves him with a pure mind. If, therefore, thou shalt do 
this, thou mayest have fruit in the world to come ; and all, as many as 
shall do in like manner, shall bring forth fruit." 

a NatWTis. 



230 THE SHEPHERD OF ST. HERMAS. 

The Fifth Similitude. 
Of a true fast, and the rewards of it: also of the cleanness of the body. 

I. As I was fasting, and sitting down in a certain mountain, and 
giving thanks unto God for all the things that he had done unto me, 
behold I saw the shepherd who was wont to converse with me, sitting 
by me, and saying unto me, " What has brought thee hither thus early 
in the morning?" I answered, "Sir, to-day I keep a station."* He 
answered, "What is a station ?" I replied, "It is a fast." He said, 
"What is that fast?" I answered, "I fast as I have been w T ont to 
do." "Ye know not," said he, " what it is to fast unto God ; nor is 
this a fast which ye fast, profiting nothing with God." " Sir," said I, 
" what makes you speak thus ?" He replied, " I speak it because this 
is not the true fast which you think that you fast ; but I will show you 
what that is which is a complete fast, e and acceptable unto God. 
Hearken!" said he, "the Lord does not desire such a needless fast; 
for by fasting in this manner, thou advancest nothing in righteousness. 
But the true fast is this;" do nothing wickedly in thy life, but serve 
God with a pure mind, and keep his commandments, and walk accord- 
ing to his precepts, nor suffer any wicked desire to enter into thy mind. 
But trust in the Lord, that if thou dost these things, and fearest him, 
and abstainest from every evil work, thou shalt live unto God. If thou 
shalt do this, thou shalt perfect a great fast, and an acceptable one unto 
the Lord. 

II. "Hearken unto the similitude which I am about to propose unto 
thee, as to this msHer. A certain man having a farm, and many ser- 
vants, planted a vine^ ird in a certain part of his estate for his posterity ; 
and taking a journey into a far country, chose one of his servants which 
he thought the most faithful and approved, and delivered the vineyard 
into his care, commanding him that he should stake up his vines, which 
if he did, and fulfilled his command, he promised to give him his 
liberty. Nor did he command him to do any thing more, and so went 
into a far country. After then that that servant had taken that charge 
upon him, he did whatsoever his lord commanded him : and when he 
had staked the vineyard, and found it to be full of weeds, he began to 
think with himself, saying, I have done what my lord commanded 
me ; I will now dig this vineyard, and when it is digged it will be 
more beautiful ; and the weeds, being pulled up, it will bring forth 
more fruit, and not be choked by the weeds. So setting about his 
work, he digged it, and plucked up all the weeds that were in it ; and 

a With me. b Vid. Not. Coteler. in loc. p. 72, 73. c Coteler. ibid. d Jejuna 

crete verurn jejunium tale. — Lat. 



HIS SIMILITUDES. 231 

so the vineyard became very beautiful and prosperous, not being choked 
with weeds. After some time the lord of the vineyard comes, and 
goes into the vineyard; and when he saw that it was handsomely 
staked, and digged, and the weeds plucked up that were in it, and 
the vines flourishing, he rejoiced greatly at the care of his servant : and 
calling his son, whom he loved, and who was to be his heir, and his 
friends with whom he was wont to consult, he tells them what he had 
commanded his servant to do, and what his servant had done more : 
and they immediately congratulated that servant, that he had received 
so full a testimony 11 from his lord. Then he said unto them, I, indeed, 
promised this servant his liberty, if he observed the command which I 
gave him : and he observed it, and besides he has done a good work 
to my vineyard, which has exceedingly pleased me. Wherefore for 
this work which he hath done, I will make him my heir together with 
my son ; because that when he saw what was good, he neglected it 
not, but did it. This design of the lord both his son and his friends 
approved, namely, that his servant should be heir together with his 
son. Not long after this, the master of the family calling together his 
friends, sent from his supper several kinds of food to that servant. 
Which when he had received, he took so much of them as was suffi- 
cient for himself, and divided the rest among his fellow-servants ; 
which, when they had received, they rejoiced, and wished that he 
might find yet greater favour with his lord for what he had done to 
them. When his lord heard all these things, he was again filled with 
great joy, and calling again his friends and his son together, he related 
to them what his servant had done with the meats which he had sent 
unto him. They, therefore, so much the more assented to the master 
of the household, that he ought to make that servant his heir together 
with his son." 

III. I said unto him, " Sir, I know not these similitudes, neither 
can I understand them, unless you expound them unto me." "I 
will," says he, " expound all things unto thee whatsoever I have 
talked with thee, or shown unto thee. Keep the commandments of 
the Lord, and thou shalt be approved, and shalt be written in the num- 
ber of those that keep his commandments. But if besides those things 
which the Lord hath commanded, thou shalt add some good thing, 
thou shalt purchase to thyself a greater dignity, and be in more favour 
with the Lord t]ian thou shouldst otherwise have been. If, therefore, 
thou shalt keep the commandments of the Lord, and shalt add to them 
these stations, thou shalt rejoice ; but especially if thou shalt keep them 
according to my commands." I said unto him, "Sir, whatsoever 
thou shalt command me, [ will observe ; for I know that thou wilt be 

a Just a commendation. 



232 THE SHEPHERD OF ST. HERMAS. 

with me." "I will," said he, " be with thee, who hast taken up 
such a resolution ; and I will be with all those who purpose in like 
manner. This fast," saith he, "whilst thou dost also observe the 
commandments of the Lord, is exceeding good. Thus, therefore, shalt 
thou keep it. First of all, take heed to thyself, and keep thyself from 
every wicked" act, and from every filthy word, and from every hurtful 
desire ; and purify thy mind from all the vanity of this present world. 
If thou shalt observe these things, this fast shall be right. Thus, there- 
fore, do. Having performed what is before written, that day on which 
thou fastest thou shalt taste nothing at all but 6 bread and water ; c and 
computing the quantity of food which thou art wont to eat upon other 
days, thou shalt b lay aside the expense which thou shouldst have made 
that day, and give it unto the widow, the fatherless, and the poor. 
And thus* thou shalt perfect the humiliation of thy soul, that he who 
receives of it may satisfy his soul, and his prayer come up to the Lord 
God for thee. If, therefore, thou shalt thus accomplish thy fast, as I 
command thee, thy sacrifice shall be acceptable unto the Lord, and thy 
fast shall be written in his book. This station, thus performed, is good, 
and pleasing, and acceptable unto the Lord. These things, if thou 
shalt observe with thy children, and with all thy house, thou shalt be 
happy. And whosoever when they hear these things shall do them, 
they also shall be happy; and whatsoever they shall ask of the. Lord 
they shall receive it." 

IV. And I prayed him that he would expound unto me the simili- 
tude of the farm, and the lord, and of the vineyard, and of the servant 
that had staked the vineyard, and of the weeds that were plucked out 
of the vineyard, and of his son, and his friends which he took into 
counsel with him. For I understood that that was a similitude. He 
said unto me, "Thou art very bold in asking; for thou oughtest not 
to ask any thing; because if it be fitting to show it unto thee, it shall 
be showed unto thee." I answered him, " Sir, whatsoever thou shalt 
show me, without explaining it unto me, I shall in vain see it if I do 
not understand what it is. And if thou shalt propose any similitudes, 
and not expound them, I shall in vain hear them." He answered me 
again, saying, » Whosoever is the servant of God, and has the Lord 
in his heart, he desires understanding of him, and receives it ; and he 
explains every similitude, and understands the words of the Lord which 
need an inquiry. But they that are lazy and slow to pray, doubt to 
seek from the Lord ; although the Lord be of such an extraordinary 
goodness, that without ceasing he giveth all things to them that ask of 
him. Thou, therefore, who art strengthened by that venerable mes- 



a Shameful, or upbraiding. h Vid. Not. Coteler. ii.p. 74, A. B. C. c Vid. 

Antioch. Horn, vii d Vid. Not. Coteler. ut supra. 



HIS SIMILITUDES. 233 

senger, and hast received such a powerful gift of prayer, seeing thou 
art not slothful, why dost thou not now ask understanding of the Lord, 
and receive it?" I said unto him, " Seeing I have thee present, it is 
necessary that I should seek it of thee, and ask thee ; for thou showest 
all things unto me, and speakest to me when thou art present. But if 
I should see or hear these things when thou wert not present, I would 
then ask the Lord that he would show them unto me." 

V. And he replied, " I said a little before that thou wert subtle and 
bold, in that thou askest the meaning of these similitudes. But be- 
cause thou still persistest, I will unfold to thee this parable which thou 
desirest, that thou mayest make it known unto all men. Hear, there- 
fore," said he, « and understand. The farm before mentioned denotes 
the whole earth. The lord of the farm is He who created and finished 
all things, and gave virtue unto them. His son is the Holy Spirit : the 
servant is the Son of God : the vineyard is the people whom he saves. 
The stakes are the messengers' 1 which are set over them by the Lord, 
to support his people. The weeds that are plucked up out of the 
vineyard, are the sins which the servants of God had committed. The 
food which he sent him from his supper, are the commands which he 
gave to his people by his son. The friends whom he called to counsel 
with him, are the holy angels whom he first created. The absence of 
the master of the household, is the time that remains unto his coming." 
I said unto him, « Sir, all these things are very excellent, and won- 
derful, and good. But," continued I, " could I, or any other man 
besides, though never so wise, have understood these things ? Where- 
fore now, Sir, tell me w T hat I ask." He replied, "Ask me what thou 
wilt." " Why," said I, " is the Son of God, in this parable, put in 
the place of a servant?" 

VI. " Hearken," said he ; " The Son of God is not put in the con- 
dition of a servant, but in great power and authority." I said unto 
him, "How, Sir? I understand it not." "Because," said he, "the 
Son set his messengers' 1 over those whom the Father delivered unto 
him, to keep every one of them ; but he himself laboured very much, 
and suffered much, that he might blot out their offences. For no vine- 
yard can be digged without much labour and pains. Wherefore 
having blotted out the sins of his people, he showed to them the paths 
of life, giving them the law which he had received of the Father. 
You see," said he, " that he is the Lord of his people, having received 
all power from his Father. *But why the Lord did take his Son into 

° Jlngels. 

* This place, which in all the editions of Hermas is wretchedly corrupted, by the 
collation of editions and MSS. is thus corrected, by our very learned Dr. Grabe : Quare 
autem Dominus in consilio adhibuerit, Filium de hcereditate, honestosque nuncios, audi. 
Spiritum sanctum, qui creatus est omnium primus, in corpore, in quo habitaret Deus, collo- 
cavit ; in delecto, scl. corpore quod ei videbatur. 

30 u2 



234 THE SHEPHERD OF ST. HERMAS. 

counsel, about dividing the inheritance, and the good angels, hear 
now: that holy spirit which was created first of all, he placed in the 
body in which God should dwell ; namely, in a chosen body, as it 
seemed good to him. This body therefore into which the holy spirit" 
was brought, served that spirit, walking rightly and purely in modesty, 
nor ever defiled that spirit. Seeing, therefore, the body at all times 
obeyed the holy spirit, and laboured rightly and chastely with him, nor 
faltered at any time — that body, being wearied, conversed indeed ser- 
vilely — but being mightily approved to God with the holy spirit, was 
accepted by him. For such a stout course pleased God, because he 
was not defiled in the earth, keeping the holy spirit. He called, there- 
fore, to counsel, his Son and the good angels, that there might be some 
place of standing given to this body, which had served the holy spirit 
without blame ; lest it should seem to have lost the reward of its ser- 
vice : for every pure body shall receive its reward, that is found with- 
out spot, in which the holy spirit has been appointed to dwell. And 
thus you have now the exposition of this parable also." 

VII. « Sir," said I, " I now understand your meaning, since I have 
heard this exposition." " Hearken farther," said he ; " keep this thy 
body clean and pure, that the spirit which shall dwell in it may bear 
witness unto it, and be judged to have been with thee. Also take heed 
that it be not instilled into thy mind, that this body perishes, and thou 
abuse it to any lust. For if thou shalt defile thy body, thou shalt also 
at the same time defile the holy spirit ; and if thou shalt defile the holy 
spirit* thou shalt not live." And I said, " What if through ignorance 
this should have been already committed, before a man heard these 
words ; how can he attain unto salvation, who has thus defiled his 
body?" He replied, "As for men's former actions, which through 
ignorance they have committed, God only can afford a remedy unto 
them ; for all power belongeth unto him. But now guard thyself; and 
seeing God is almighty and merciful, he will grant a remedy to what 
thou hast formerly done amiss, if, for the time to come, thou shalt not 
defile thy body and spirit ; for they are companions together, and the 
one cannot be defiled, but the other will be so too. Keep, therefore, 
both of them pure, and thou shalt live unto God." 

° Viz. The created spirit of Christ, as man ; not the Holy Ghost, the third Person of 
the sacred Trinity. b Thy body, according to some copies. 



HIS SIMILITUDES. 235 



The Sixth Similitude. 



Of two sorts of voluptuous men, and of their death, defection, and of the 
continuance of their pains. 

I. As I was sitting at home, and praising God for all the things which 
I had seen, and was thinking concerning the commands, that they 
were exceeding good, and great, and honest, and pleasant, and such 
as were able to bring a man to salvation, I said thus within myself, "I 
shall be happy if I shall walk according to these commands ; and who- 
soever shall walk in them shall live unto God." Whilst I was speaking 
on this wise within myself, I saw him whom I had before been wont 
to see, sitting by me ; and he spake thus unto me : " What doubtest 
thou concerning my commands, which I have delivered unto thee ? 
They are good, doubt not; but trust in the Lord, and thou shalt walk 
in them. For I will give thee strength" to fulfil them. These com- 
mands are profitable to those who shall repent of those sins which they 
have formerly committed, if for the time to come they shall not con- 
tinue in them. Whosoever, therefore, ye be that repent, cast away 
from you the naughtiness of the present world, and put on all virtue 
and righteousness ; and so shall ye be able to keep these commands, 
and not sin from henceforth any more. For if ye shall keep yourselves 
from sin for the time to come, ye shall cut off a great deal of your for- 
mer sins. Walk in my commands, and ye shall live unto God. These 
things have I spoken unto you." And when he had said this, he added, 
" Let us go into the field, and I will show thee shepherds of sheep." 
And I replied, " Sir, let us go." And we came into a certain field, 
and there he showed me a young shepherd,* finely arrayed, with his 
garments of a purple colour. And he fed large flocks ; and his sheep 
were full of pleasure, and in much delight and cheerfulness; and they, 
skipping, ran here and there. And the shepherd took very great satis- 
faction in his flock ; and the countenance of that shepherd was cheer- 
ful, running up and down among his flock. 

II. Then the angel said unto me, " Seest thou this shepherd?" I 
answered, " Sir, I see him." He said unto me, " This is the messen- 
ger of delight and pleasure. He, therefore, corrupts the minds of the 
servants of God, and turns them from the truth, delighting them with 
many pleasures, and they perish. For they forget the commands of 
the living God, and live in luxury and in vain pleasures ; and are cor- 
rupted by this evil angel, some of them even unto death ; and others 
to a falling away."* I replied, " I understand not what you mean, by 
saying, unto death, and to a falling away." " Hear!" says he, « all 

B In them. b Vid. Annot. Coteler. in loc. e Angel. d Ad defectionem. — La. 



236 THE SHEPHERD OF ST. HERMAS. 

those sheep which thou sawest exceedingly joyful," are such as have 
for ever departed from God, and given themselves up to the 6 lusts of 
this present time. To these, therefore, there is no return, by repent- 
ance, unto life ; because that to their other sins they have added this, 
j y that they have blasphemed the name of the Lord. These kind of men 
are ordained unto death. But those sheep which thou sawest not 
leaping, but feeding in one place, are such as have, indeed, given 
themselves up to pleasures and delights, but have not spoken any thing 
wickedly against the Lord. These, therefore, are only fallen off from 
the truth, and so have yet hope laid up for them in repentance. For 
such a falling off hath some hope still left of a renewal ; but they that 
are dead are utterly gone for ever." Again we went a little farther 
forward ; and he showed me a great shepherd, who had as it were a 
rustic figure, clad with a white goat's skin, having his bag upon his 
shoulder, and in his hand a stick full of knots, and very hard, and a 
whip in his other hand ; and his countenance was stern and sour, enough 
to affright a man : such was his look. He took from that young shep- 
herd such sheep as lived in pleasures, but did not skip up and down, 
and drove them into a certain steep craggy place, full of thorns and 
briars, insomuch that they could not get themselves free from them, 
but, being entangled in them, fed upon thorns and briars, and were 
grievously tormented with his whipping ; for he still drove them on, 
and afforded them not any place, or time, to stand still. 

III. When, therefore, I saw them so cruelly whipped and afflicted, 
I was grieved for them ; because they were greatly tormented, nor had 
they any rest afforded them. And I said unto the shepherd that was 
with me, " Sir, who is this cruel and implacable shepherd, who is 
moved with no compassion towards these sheep ?" He answered, 
" This d shepherd is indeed one of the holy 6 angels ; but is appointed 
for the punishment of sinners. To him, therefore, are delivered those 
who have erred from God, and served the lusts and pleasures of this 
world. For this cause he punishes them, every one according to their 
deserts, with cruel and various kind of pains." "Sir," said I, "I 
would know what kind of pains they are which every one undergoes?" 
" Hearken !" said he, " the several pains and torments are those which 
men every day undergo in their present lives. For some suffer losses, 
others poverty, others divers sicknesses. Some are unsettled ; others 
suffer injuries from those that are unworthy, others fall under many 
other trials and inconveniences. For many, with an unsettled design, 
aim at many things, and it profiteth them not : and they say that they 

a Exsultantia. — Lat. * In Gr. Athanas. imQv^iaii rov aioWj tovtov. c Agrestem. — 

Lat. d Vid. Origen. in Psal. xxxvii. Horn. i. Righteous. In Gr. Athanas. ck 

tuv 'AyyeXwy tw ftiKaiwv am, &c. Et sic MS. Lamb. 



HIS SIMILITUDES. 237 

have not success in their undertakings. They" do not call to mind 
what they have done amiss, and they complain of the Lord. When, 
therefore, they shall have undergone all kind of vexation and incon- 
venience, then they are delivered over to me for good instruction, and 
are confirmed in the faith of the Lord, and serve the Lord all the rest 
of their days with a pure mind. And when they begin to repent of 
their sins, then they call to mind their works which they have done 
amiss, and give honour to God, saying that he is a just judge, and 
they have deservedly suffered all things according to their deeds. 
Then for what remains of their lives, they serve God with a pure mind, 
and have success in all their undertakings, and receive from the Lord 
whatever they desire. And then they give thanks unto the Lord, that 
they were delivered unto me ; nor do they suffer any more cruelty." 

IV. I said unto him, " Sir, I entreat you still to show me now one 
thing." " What," said he, "dost thou ask?" b I said unto him, 
" Are they who depart from the fear of God tormented for the same 
time that they enjoyed their false delight and pleasures ?" He an- 
swered me, " They are tormented for the same time." And I said 
unto him, " They are then tormented but little ; whereas they who 
enjoy their pleasures so as to forget God, ought to endure seven times 
as much punishment." He answered me, "Thou art foolish, neither 
understandest thou the efficacy of this punishment." I said unto him, 
" Sir, if I understood it, I would not desire you to tell me." 
"Hearken!" said he, " and learn what the force of both is, both of 
the pleasure and of the punishment. An hour of pleasure is termi- 
nated within its own space: but one hour of punishment has the 
efficacy of thirty days. c Whosoever, therefore, enjoys his false plea- 
sure for one day, and is one day tormented, that one day of punish- 
ment is equivalent to a whole year's space. Thus look how many 
days any one pursues his pleasures, so many years is he punished for 
it. You see, therefore, how that the time of worldly enjoyments is 
but short, but that of pain and torments a great deal more." 

V. I replied, " Sir, forasmuch as I do not understand at all d these 
times of pleasure and pain, I entreat you that you would explain your- 
self more clearly concerning them." He answered me, saying, "Thy 
foolishness still sticks unto thee. Shouldst thou not rather purify thy 
mind, and serve God? Take heed, lest when tty time is fulfilled, 
thou be found still unwise. Hear then, as thou desirest, that thou 
mayst the more easily understand. He that gives himself up one day 
to his pleasures and delights, and does whatsoever his soul desires, is 
full of great folly, nor understands what he does, but the day folio w- 



MS. Lamb. Sur.currit Us. — Gr. Athanas. ov ywioKovai, b MS. Lamb. Inquiris. 

c Origen. in num. Horn. viii. d MS. Lamb. Omnino. 



238 THE SHEPHERD OF ST. HERMAS. 

ing forgets what he did the day before. For delight and worldly 
pleasure are not kept in memory, by reason of the folly that is rooted 
in them. But when pain and torment befall a man a day, he is in 
effect troubled the whole year after, because his punishment continues 
firm in his memory. Wherefore he remembers it with sorrow the 
whole year; and then calls to mind his vain pleasure and delight, and 
perceives that for the sake of that he was punished. Whosoever, 
therefore, have delivered themselves over to such pleasures, are thus 
punished ; because that when they had life, they rendered themselves 
liable to death." I said unto him, " Sir, what pleasures are hurtful ?" 
He answered, " That is pleasure to every man which he does willing- 
ly. For the angry man, gratifying his passion, perceives pleasure in 
it ; and so the adulterer, and drunkard ; the slanderer, and liar ; the 
covetous man, and the defrauder ; and whosoever commits any thing 
like unto these ; because he followeth his evil disposition/ he receives 
a satisfaction in the doing of it. All these pleasures and delights are 
hurtful to the servants of God. For these, therefore, they are tor- 
mented and suffer punishment. There are also pleasures that bring 
salvation unto men. For many when they do what is good find plea- 
sure in it, and are attracted by the delights of it. Now this pleasure 
is profitable to the servants of God, and brings life to such men, but 
those hurtful pleasures, which were before mentioned, bring torments 
and punishment. And whosoever shall continue in them, and shall 
not repent of what they have done, shall bring death upon them- 
selves." 

The Seventh Similitude. 
That they who repent , must bring forth fruits worthy of repentance. 

After a few days I saw the same person that before talked with me^ 
in the same field in which I had seen those shepherds. And he said 
unto me, " What seekest thou ?" " Sir," said I, "I came to entreat 
you that you would command the shepherd, who is the minister of 
punishment, to depart out of my house, because he greatly afflicts 
me." And he answered, "It is necessary for thee to endure incon- 
veniences and vexations ; for so that good angel hath commanded 
concerning thee, ]^cause he would try thee." " Sir," said I, " what 
so great offence have I committed, that I should be delivered to this 
messenger?"" "Hearken!" said he, "thou art, indeed, guilty of 
many sins, yet not so many that thou shouldst be delivered to this mes- 
senger ; b but thy house hath committed many sins and offences ; and, 
therefore, that good messenger, 1 ' being grieved at their doings, com- 

Obeyeth his disease. b A>»%el, 



HIS SIMILITUDES. 239 

manded that for some time thou shouldst suffer affliction, that they 
may both repent of what they have done, and may wash themselves 
from all the lusts of this present world. When, therefore, they shall 
have repented, and be purified, then that messenger which is appointed 
over thy punishment shall depart from thee." I said unto him, " Sir, 
if they have behaved themselves so as to anger that good angel, yet 
what have I done?" He answered, " They cannot otherwise be af- 
flicted, unless thou, who art the head of the family, suffer. For what- 
soever thou shalt suffer, they must needs feel it, but as long as thou 
shalt stand well established, they cannot experience any vexation." I 
replied, "But, sir, behold, they also now repent with all their hearts." 
" I know," says he, " that they repent with all their hearts ; but dost 
thou, therefore, think that their offences, who repent, are immediately 
blotted out ? No, they are not presently ; but he that repents must 
afflict his soul, and show himself humble in all his affairs, and undergo 
many and divers vexations. And when he shall have suffered all 
things that w r ere appointed for him, then, perhaps, He that made him, 
and formed all things besides, will be moved with compassion towards 
him, and afford him some remedy ; and especially if he shall perceive 
his heart, who repents, to be pure from every will work. But at pre- 
sent it is expedient for thee, and for thy house, to be grieved ; and it 
is needful that thou shouldst endure much vexation, as the angel of the 
Lord who committed thee unto me has commanded. Rather give 
thanks unto the Lord, that, knowing what was to come, he thought 
thee worthy to whom he should foretell that trouble was coming upon 
thee, who art able to bear it." I said unto him, " Sir, be but thou 
also with me, and I shall easily undergo any trouble." " I will," 
said he, " be with thee ; and I will entreat the messenger who is set 
over thy punishment, that he would moderate his afflictions towards 
thee. And, moreover, thou shalt suffer adversity but for a little time, 
and then thou shalt again be restored to thy former state ; only continue 
on in the humility of thy mind. Obey the Lord with a pure heart, 
thou and thy house, and thy children ; and walk in the commands 
which I have delivered unto thee ; and then thy repentance may be 
firm and pure. And if thou shalt keep these things with thy house, 
thy inconveniences shall depart from thee. And all vexation shall in 
like manner depart from all those whosoever shall walk according to 
these commands." 



240 THE SHEPHERD OF ST. HERMAS. 



The Eighth Similitude. 

That titer e are many kinds of elect, and of repenting sinners : and how 
all of them shall receive a reward proportionable to the measure of 
their repentance and good works. 

I. Again he showed me a willow, which covered the fields and the 
mountains, under whose shadow came all such as were called by the 
name of the Lord. And by that willow stood an angel of the Lord, 
very excellent and lofty ; and did cut down boughs from that willow 
with a great hook ; and reached out to the people that were under the 
shadow of that willow, little rods, as it were about a foot long. And 
when all of them had taken them, he laid aside his hook, and the tree 
continued entire, as I had before seen it. At which I wondered, and 
mused within myself. Then that shepherd said unto me, " Forbear to 
wonder that that tree continues whole, notwithstanding so many boughs 
have been cut off from it ; but stay a little, for now it shall be shown 
thee what that angel means, who gave those rods to the people." So 
he again demanded the rods of them ; and in the same order that every 
one had received them, was he called to him, and restored his rod ; 
which when he had received, he examined them. From some he re- 
ceived them dry and rotten, and as it were touched with the moth: 4 
those he commanded to be separated from the rest, and placed by 
themselves. Others gave him their rods dry, indeed, but not touched 
with the moth: these also he ordered to be set by themselves. Others 
gave in their rods half dry : these also were set apart. Others gave in 
their rods half dry and cleft : these too were set by themselves. 
^Others brought in their rods one half dry and the other green ; and 
these were in like manner placed by themselves. Others delivered up 
their rods two parts green, and the third dry; and they too were set 
apart. Others brought their rods two parts dry, and the third green ; 
and were also placed by themselves. Others delivered up their rods 
less dry, (for there was but a very little, to wit, their tops dry,) but 
they had clefts ; and these were set in like manner by themselves. In 
the rods of others there was but a little green, and the rest dry ; and 
these were set aside by themselves. Others came and brought their 
rods green as they had received them, and the greatest part of the 
people brought their rods thus ; and the messenger greatly rejoiced at 
these, and they also were put apart by themselves. Others brought 
their rods not only green, but full of branches ; and these were set 

a Worm-eaten. b By reason of the repeated words others and cleft, those have been 
omitted, whose rods were green but cleft, who are expressly mentioned, § v. and vii., and 
therefore must likewise have been named here. 



HIS SIMILITUDES. 241 

aside, being also received by the angel with great joy. Others brought 
their rods green with branches, and those also some fruit upon them. 
They who had such rods, were very cheerful ; and the angel himself 
took great joy at them ; nor was the shepherd that stood with me less 
pleased with them. 

II. Then the angel of the Lord commanded crowns to be brought : 
and the crowns were brought, made of palms ; and the angel crowned 
those men in whose rods he found the young branches with fruit, and 
commanded them to go into the tower. He also sent those into the 
tower inwhose rods he found branches without fruit, giving a seal unto 
them. For they had the same garment, that is, one white as snow ; 
with which he bade them go into the tower. And so he did to those 
who returned their rods green as they received them, giving them a 
white garment, and so sent them away to go into the tower. Having 
done this, he said to the shepherd that was with me, "I go my way; 
but do thou send these within the walls, every one into the place in 
which he has deserved to dwell ; examining first their rods, but exa- 
mine them diligently, that no one deceive thee. But and if any one 
shall escape thee, I will try them upon the altar." Having said this 
to the shepherd, he departed. After he was gone, the shepherd said 
unto me, " Let us take the rods from them all, and plant them ; if 
perchance they may grow green again." I said unto him, » Sir, how 
can those dry rods ever grow green again ?" He answered me, " That 
tree is a willow, and always loves to live. If, therefore, these rods 
shall be planted, and receive a little moisture, many of them will re- 
cover themselves. Wherefore I will try, and w T ill pour water upon them ; 
and if any of them can live, I will rejoice with him ; but if not, at 
least by this means I shall be found not to have neglected my part." 
Then he commanded me to call them ; and they all came unto him, 
every one in the rank in which he stood, and gave him their rods; 
which having received, he planted every one of them in their several 
orders. And after he had planted them all, he poured much w T ater 
upon them, insomuch that they, were covered with water, and did not 
appear above it. Then when he had watered them, he said unto me, 
« Let us depart, and after a little time, we will return and visit them. 
For he who created this tree, would have all those live that receive 
rods from it. And I hope, now that these rods are thus watered, many 
of them, receiving in the moisture, will recover." 

III. I said unto him, « Sir, tell me what this tree denotes ? for I am 
greatly astonished,' that after so many branches have been cut off, it 
seems still to be whole ; nor does there any thing the less of it appear 
to remain, which greatly amazes me." He answered, "Hearken! 

9 Moved. 

31 X 



242 THE SHEPHERD OF ST, HERMAS. 

This great tree which covers the plains and the mountains, and all the 
earth, is the law of God published throughout the whole world. Now 
this law is the Son of God, who is preached to all the ends of the earth. 
The people that stand under its shadow, are those which have heard 
his preaching, and believed. The great and venerable angel which 
you saw, was Michael, who has the power over this people, and go- 
verns them. For he has planted the law in the hearts of those who 
have believed ; and, therefore, he visits them to whom he has given 
the law, to see if they have kept it. And he examines every one's rod ; 
and of those, many that are weakened ; for those rods are the law of 
the Lord. Then he discerns all those w T ho have not kept the law, 
knowing the place of every one of them." I said unto him, » Sir, why 
did he send away some to the tower, and left others here to you?" 
He replied, " Those who have transgressed the law which they received 
from him, are left in my power, that they may repent of their sins : 
but they who fulfilled 6 the law and kept it, are under his power." 
" But who then," said I, « are those who went into the tower crowned ?" 
He replied, "All such as having striven w T ith the devil, have overcome 
him, are crowned ; and they are those who have suffered hard things 
that they might keep the law. But they who gave up their rods green, 
and with young branches, but without fruit, have, indeed, endured 
trouble for the same law, but have not suffered death ; neither have they 
denied their holy law. They who have delivered up their rods green as 
they received them, are those who are modest and just, and have lived 
with a very pure mind, and kept the commandments of God. The 
rest thou shalt know when I shall have considered those rods which I 
have planted and watered." 

IV. After a few days we returned ; and in the same place stood that 
glorious angel, and I stood by him. Then he said unto me, " Gird 
thyself with a towel, c and serve me." And I girded myself with a 
clean tow r el, which was made of coarse cloth. And w T hen he saw me 
girded, and ready to minister unto him, he said, " Call those men 
whose rods have been planted, every one in his order as they gave 
them." And he brought me into the field ; and I called them all, and 
they all stood ready in their several ranks. Then he said unto them, 
"Let every one pluck up his rod, and bring it unto me." And first 
they delivered theirs whose rods had been dry and rotten. And those 
whose rods still continued so, he commanded to stand apart. Then 
they came whose rods had been dry but not rotten. Some of these 
delivered in their rods green ; others dry and rotten, as if they had been 
touched by the moth. d Those who gave them up green he commanded 



a MS. Lamb. Hcec autem lexfilius Dei est, prcedicatus, &c. * Satisfied. 

ba.no. Vid. Edit. Oxon. p. 129, not. d. d Worm-eaten. 



HIS SIMILITUDES. 243 

to stand apart ; but those whose rods were dry and rotten he caused to 
stand with the first sort. Then came they whose rods had been half 
dry and cleft; many of these gave up their rods green and uncleft. 
Others delivered them up green with branches, and fruit upon the 
branches, like unto theirs who went crowned into the tower. Others 
delivered them up dry, but not rotten, and some gave them as they 
were before, half dry and cleft. Every one of these he ordered to stand 
apart, some by themselves, others in their respective ranks. 

V. Then came they whose rods had been green, but cleft. These 
delivered their rods altogether green, and stood in their own order. 
And the shepherd rejoiced at these, because they were all changed and 
free from their clefts. Then they gave in their rods, who had them 
half green and half dry. Of these some were found wholly green ; 
others half dry; others green, with young shoots. And all these were 
sent away, every one to his proper rank. Then they gave up their 
rods, who had them before two parts green, and the third dry. Many 
of these gave in their rods green ; many half dry ; the rest dry but not 
rotten. So these were sent away, each to his proper place. Then 
came they who had, before, their rods two parts dry, and the third 
green: many of these delivered up their rods half dry; others dry and 
rotten ; others half dry and cleft ; but few green. And all these were 
set every one in his own rank. a Then they reached in their rods, Mn 
which there was before but a little green, and the rest dry. Their rods 
were for the most part found green, having little boughs with fruit upon 
them ; and the rest altogether green. And the shepherd upon sight of 
these rejoiced exceedingly, because he had found them thus: and they 
also went to their proper orders. 

VI. Now after he had examined all their rods, he said unto me, " I 
told thee that this tree loved life ; thou seest how many have repented, 
and attained unto salvation." " Sir," said I, " I see it." " That thou 
mightest know," saith he, " that the goodness and mercy of the 
Lord is great, and to be had in honour ; who gave his spirit to them 
that were found worthy of repentance." I answered, " Sir, why then 
did not all of them repent?" He replied, « Those whose minds the 
Lord foresaw would be pure, and that they would serve him with all 
their hearts, to them he gave repentance. But for those whose deceit 
and wickedness he beheld, and perceived that they would not truly 
return unto him, to them he denied any return unto repentance, lest 
they should again blaspheme his law with wicked words." I said 
unto him, " Now, Sir, make known unto me, what is the place of every 

° Here again, by the carelessness of the transcribers, are left out those Whose rods were 
but for a small part dry, namely, on the top, but had clefts, which are mentioned before, 
§ i. and again at the beginning of § x. b MS. Lamb. Minimum habuerant viride. 



244 THE SHEPHERD OF ST. HERMAS. 

one of those who have given up their rods, and what their portion;* 
that when they who have not kept their seal entire, but have wasted 
the seal which they received, shall hear and believe these things, they 
may acknowledge their evil deeds and repent; and receiving again 
their seal from you, may give glory to God, that he was moved with 
compassion towards them, and sent you to renew their spirits." 
"Hearken!" said he; " they whose rods have been found dry and 
rotten, and as it were touched with the moth,* are the deserters and 
betrayers of the church ; who with the rest of their crimes, have also 
blasphemed the Lord, and denied his name which had been called 
upon them. Therefore all these are dead unto God ; and thou seest 
that none of them have repented, although they have heard my com- 
mands, which thou hast delivered unto them. From these men, there- 
fore, life is far distant. They also who have delivered up their rods 
dry, but not rotten, have not been far from them ; for they have been 
counterfeits, and brought in evil doctrines, and have perverted the 
servants of God, but especially those who had sinned, not suffering; 
them to return unto repentance, but keeping them back by their false 
doctrines. These, therefore, have hope ; and thou seest that many of 
of them have repented, since the time that thou hast laid my commands 
before them ; and many more will yet repent. But they that shall not 
repent, shall lose both repentance and life. But they that have repented,, 
their place is begun to be within the first walls, and some of them are 
even gone into the tower. Thou seest, therefore," said he, " that in 
the repentance of sinners there is life ; but that for those who repent 
not, death is prepared. 

VII. » Hear now concerning those who gave in their rods half dry, 
and full of clefts. They whose rods were only half dry are the doubt- 
ful; for they are neither living nor dead. But they who delivered in 
their rods not only half dry, but also full of clefts, are both doubtful and 
evil speakers ; who detract from those that are absent, and have never 
peace among themselves, and that envy one another. Howbeit, to 
these also repentance is offered, for thou seest that some of these have 
repented. Now all those of this kind who have quickly repented shall 
have a place in the tower ; but they who have been more slow in their 
repentance shall dwell within the walls ; but they that shall not repent, 
but shall continue on in their wicked doings, shall die the death. As 
for those who had their rods green, but yet cleft, they are such as were 
always faithful and good, but they had some envy and strife among 
themselves concerning dignity and pre-eminence. Now, all such are 
vain, and without understanding, as contend with one another about 
these things. Nevertheless, seeing they are otherwise good, if when 

a Seat. h Worm-eaten. 



HIS SIMILITUDES. 245 

tfaey shall hear these commands, they shall amend themselves, and shall 
at my persuasion suddenly repent, they shall at last dwell in the tower, 
as they who have truly and worthily repented. But if any one shall 
again return to his dissension, he shall be shut out from the tower and 
shall lose his life. For the life of those who keep the commandments 
of the Lord, -consists in doing what they are commanded, not in prin- 
cipality, or in any other dignity. For by forbearance and humility of 
mind men shall attain unto life, but by seditions and contempt of the 
law they shall purchase death unto themselves. 

VIII. « They who in their rods had one half dry and the other green, 
are those who are engaged in many affairs of the world, and are not 
joined to the saints. For which cause half of them liveth, and half is 
dead. Wherefore, many of these, since the time that they have heard 
my commands, have repented, and begun to dwell in the tower. But 
some of them have wholly fallen away ; to these there is no more place 
for repentance. For by reason of their present interests they have 
blasphemed and denied God ; and for this wickedness they have lost 
life. And of these many are still in doubt: these may yet return; and 
if they shall quickly repent they shall have a place in the tower; but if 
they shall be more slow they shall dwell within the walls ; but if they 
shall not repent they shall die. As for those who had two parts of their 
rods green and the third dry, they have, by manifold ways,* denied the 
Lord. Of these many have repented, and found a place in the tower, 
and many have altogether departed from God. These have utterly lost 
life. And some, being in a doubtful state, have raised up dissensions: 
these may yet return, if they shall suddenly repent, and not continue 
in their lusts ; but if they shall continue in their evil-doing they shall die. 

IX. " They who gave in their rods two parts dry and the other 
green are those who have, indeed, been faithful, but withal rich and 
full of good things ; and thereupon have desired to be famous among 
the heathen which are without, and have thereby fallen into great pride, 
and begun to aim at high matters, and to forsake the truth : nor w r ere 
they joined to the saints,* but lived with the heathen ; and this life 
seemed the more pleasant to them. Hovvbeit they have not departed 
from God, but continued in the faith ; only they have not wrought the 
works of faith. Many, therefore, of these have repented, and begun 
to dwell in the tower. Yet others, still living among the heathen peo- 
ple, and being lifted up with their vanities, have utterly fallen away 
from God, and followed the works and wickednesses of the heathen. 
These kind of men, therefore, are reckoned among strangers to the 
gospel. Others of these began to be doubtful in their minds, despair- 
ing, by reason of their wicked doings, ever to attain unto salvation ; 

■* Lamb. MS. quamplurimis generibus inficiati. i Righteous . 

x2 



246 THE SHEPHERD OF ST. HERMAS. 

others, being thus made doubtful, did moreover stir up dissensions. 
To these, therefore, and to those who by reason of their doings are 
become doubtful, there is still hope of return ; but they must repent 
quickly, that their place may be in the tower. But they that repent 
not, but continue still in their pleasures, are nigh unto death. 

X. « As for those who gave in their rods green, excepting their 
tops, which only were dry, and had clefts; these were always good, 
and faithful, and upright a before God : nevertheless they sinned a little, 
by reason of their empty pleasures and trifling thoughts which they had 
within themselves. Wherefore many of them, when they heard my 
words, repented forthwith, and began to dwell in the tower. Never- 
theless, some grew doubtful, and others to their doubtful minds added 
dissensions. To these, therefore, there is still hope of return, because 
they were always good ; but they shall hardly be moved. As for those, 
lastly, who gave in their rods dry, their tops only excepted, which 
alone were green : they are such as have believed, indeed, in God, but 
have lived in wickedness; yet without departing from God, having 
always willingly borne the name of the Lord, and readily received into 
their houses the servants of God. Wherefore hearing these things, 
they returned, and without delay repented, and lived in all righteous- 
ness. And some of them suffered death ; others readily underwent 
many trials, being mindful of their evil-doings." 

XI. And when he had ended his explications of all the rods, he said 
unto me, " Go, and say unto all men, that they repent, and they shall 
live unto God : because the Lord being moved with great clemency 
hath sent me to preach repentance unto all, even unto those who, by 
reason of their evil-doings, deserve not to attain unto salvation. But 
the Lord will be patient, and keep the invitation that was made by his 
Son." I said unto him, " Sir, I hope that all, when they shall hear 
these things, will repent. For I trust that every one, acknowledging 
his crimes, and taking up the fear of the Lord, will return unto repent- 
ance." He said unto me, « Whosoever shall repent with all their 
hearts, and cleanse themselves from all the evils that I have before 
mentioned, and not add anything more to their sins, shall receive from 
the Lord the cure of their former iniquities, if they shall not make any 
doubt of these commands, and shall live unto God. But they that 
shall continue to add to their transgressions, and shall still converse 
with the lusts of this present world, shall condemn themselves unto 
death. But do thou walk in these commands, and thou sh alt live unto 
God : and whosoever shall walk in these, and exercise them rightly, 
shall live unto God." And having showed me all these things he said, 
" I will show thee the rest in a few days." 

a ProbL 



HIS SIMILITUDES. 247 



The Ninth Similitude. 

The greatest mysteries of the militant and triumphant church which is to 
be built. 

I. After I had written the commands and similitudes of the shep- 
herd, the angel of repentance, he came to me and said to me, " I will 
show thee all those things which the "spirit spake with thee under the 
figure of the church. For that spirit is the Son of God : and because 
thou wert weak in body it was not declared unto thee by the angel, 
until thou wert strengthened by the spirit, and increased in force, that 
thou mightest also, see the angel. For then, indeed, the building of 
the tower w r as very well and gloriously shown unto thee by the church; 
nevertheless thou sawest all things shown unto thee as it were by a 
virgin. But now thou art enlightened by the angel, but yet by the same 
spirit. But thou must consider all things diligently ; for therefore am 
I sent unto thine house by that venerable messenger, 1 ' that when thou 
shalt have seen all things powerfully, thou mayest not be afraid as 
before." And he led me to the height of a mountain of Arcadia, and 
we sat upon its top. And he showed me a great plain, and about it 
tw T elve mountains in different figures. The first was black as soot ; 
the second w r as smooth without herbs ; the third was full of thorns and 
thistles ; the fourth had herbs half dried, of which the upper part was 
green, but that next the root was dry ; and some of the herbs, when 
the sun grew hot, were dry ; the fifth mountain was very rugged, but 
yet had green herbs ; the sixth mountain was full of clefts, some lesser 
and some greater, and in those clefts grew grass, not flourishing, but 
which seemed to be withering ; the seventh mountain had delightful 
pasture, and was wholly fruitful ; and all kinds of cattle, and of the 
birds of heaven fed upon it ; and the more they fed of it the better did 
the grass grow ; the eighth mountain was full of fountains, and from 
those fountains were watered all kinds of the creatures of God ; the 
ninth mountain had no water at all, but was wholly destitute of it, and 
nourished deadly serpents, and destructive to men ; the tenth mountain 
was full of tall trees and altogether shady, and under the shade of them 
lay cattle resting and chewing the cud ; the eleventh mountain w T as full 
of the thickest trees, and those trees seemed to be loaded with several 
sorts of fruits, that whosoever saw them could not choose but desire to 
eat of their fruit ; the twelfth mountain was altogether white, and of a 
most pleasant aspect ; and itself gave a most excellent beauty to 
itself. 

II. In the middle of the d plain he showed me a huge white rock, 

a See above, Book I. b Angel. e Ascent. d Origen. Horn. iii. in Ezech. 



248 THE SHEPHERD OF ST. HERMAS. 

which rose out of the plain ; and the rock was higher than those 
mountains, and was square, so that it seemed capable of supporting 
the whole world. It looked to me to be old, yet had it a new gate, 
which seemed to have been newly hewn out in it. Now that gate was 
bright beyond the sun itself; insomuch that I greatly admired at its 
light. About that gate stood twelve virgins ; of which four, that 
stood at the corners of the gate, seemed to me to be the chiefest, 
although the rest also were of worth : and they stood in the four parts 
of the gate. It added also to the grace of those virgins, that they 
stood in pairs, clothed with linen garments, and decently girded, theii 
right arms being at liberty, as if they were about to lift up some 
burden ; a for so they were adorned, and were exceeding cheerful and 
ready. When I saw this, I wondered with myself to see such great 
and noble things. And again I admired upon the account of those 
virgins, that they were so handsome and delicate ; and stood with such 
firmness and constancy, as if they would carry the whole heaven. 
And as I was thinking thus within myself, the shepherd said unto me, 
" What thinkest thou within thyself, and art disquieted, and fillest thy- 
self with care ? Do not seem to consider, as if thou wert wise, what 
thou dost not understand, but pray unto the Lord that thou mayest have 
ability to understand it: what is to come thou canst not understand, 
but thou seest that which is before thee. Be not, therefore, disquieted 
at those things which thou canst not see ; but get the understanding 
of those which thou seest. Forbear to be curious ; and I will show 
thee all things that I ought to declare unto thee : but first consider what 
yet remains." 

III. And when he had said this unto me, I looked up, and behold I 
saw six tall and venerable men coming ; their countenances were all 
alike : and they called a certain multitude of men ; and they who came 
at their eall were also tall and stout. And those six commanded them 
to build a certain tower over that gate. And immediately there began 
to be a great noise of those men running here and there about the gate, 
who were come together to build the tower. But those virgins which 
stood about the gate perceived that the building of the tower was to 
be hastened by them. And they stretched out their hands, as if they 
were to receive somewhat from them to do. Then those six men 
commanded, that they should lift up stones out of a certain deep place, 
and prepare them for the building of the tower. And there were lifted 
up ten white stones, square, and 'not cut round. Then those six men 
called the virgins to them, and commanded them to carryall the stones 
that were to be put into the building ; and having carried them through 
the gate, to deliver them to those that were about to build that tower. 



1 Fascem aliqucm. — Lat. 6 So Cotelerius in loc. 



HIS SIMILITUDES. 249 

Immediately the virgins began, all of them together, to lift up those 
that were before taken out of the deep. 

IV. And they also who stood about the gate did carry stones in such 
a manner, that those stones which seemed to be the strongest were laid 
at the corners, the rest were put into the sides : and thus they carried 
all the stones, and, bringing them through the gate, delivered them to 
the builders, as they had been commanded ; who receiving them at 
their hands, built with them. But this building was made upon that 
great rock, and over the gate ; and by these the whole tower was sup- 
ported. But the building of the ten stones filled the whole gate, 
which began to be made for the foundation of that tower. After those 
ten stones, did five and twenty others rise up out of the deep; and 
these were placed in the building of the same tower, being lifted up 
by those virgins, as the others had been before. After these, did five 
and thirty others rise up ; a and these were also, in like manner, fitted 
into the same work. Then forty other stones were brought up ; and 
all these were added unto the building of that tower. So there began 
to be four ranks in the foundation of that tower ; and the stones ceased 
to rise out" of the deep; and they also which built rested a little. 
Again, those six men commanded the multitude, that they should bring 
stones out of those twelve mountains to the building of the same 
tower. So they cut out of all the mountains stones of divers colours, 
and brought them, and gave them to the virgins; which when they 
had received, they carried them, and delivered them into the building 
of the tower : in which when they were built, they became white, and 
different from what they were before ; for they were all alike, and did 
change their former colours. And some were reached up by the men 
themselves, which, when they came into the building, continued such 
as they were put in. These neither became white, nor different from 
what they were before ; because they were not carried by the virgins 
through the gate. Wherefore these stones were disagreeable in the 
building ; which when those six men perceived, they commanded them 
to be removed, and put again in the place from which they were 
brought. And they said to those who brought those stones, " Do not 
ye reach up to us any stones for this building, but lay them down by 
the tower, that these virgins may carry them and reach them to us. 
For unless they shall be carried by these virgins through this gate, 
they cannot change their colours; therefore do not labour in vain." 

V. So the building that day was done, howbeit the tower was not 
finished ; for it was afterwards to be built ; therefore now also there 
was some delay made of it. And these six men commanded those 
that built to depart, and, as it were, to rest for some time ; but they 

MS. Lamb. Ascenderwnt. 

32 



250 THE SHEPHERD OF ST. HER MAS. 

ordered those virgins that they should not depart from the tower. 
Now they seemed to me to be left for the guarding of it. When all 
were departed, I said unto that shepherd, " Sir, why is not the build- 
ing of the tower finished?" "Because it cannot," said he, " be 
finished until its Lord comes and approves of the building ; that if he 
shall find any stones in it that are not good, they may be changed ; 
for this tower is built according to his will." "Sir," said I, "I 
would know what the building of this tower signifies ; as also, I would 
be informed concerning this rock and this gate, and concerning the 
mountains and the virgins, and the stones that did rise out of the deep, 
and were not cut, but put into the building just as they came forth; 
and why the ten stones were first laid in the foundation ; then the 
twenty-five ; then thirty-five ; then forty ? Also concerning those 
stones that were put into the building, and again taken out, and carried 
back into their place ? Fulfil, I pray, the desire of my soul as to all 
these things, and manifest all unto me." And he said unto me, " If 
thou shalt not be dull, thou shalt know all, and shalt see all the other 
things that are about to happen in this tower ; and shalt understand 
diligently all these similitudes." And after a few days, we came into 
the same place where we had sat before ; and he said unto me, « Let 
us go unto the tower ; for the Lord of it will come and examine it." 
So we came thither, and found none but those virgins there. And he 
asked them whether the Lord of that tower was come thither ? And 
they replied that he would be there presently, to examine the building. 
VI. After a very little while I saw a great multitude of men coming, 
and in the middle of them a man so tall, that he surpassed the tower 
in height. About him were those six who before commanded in the 
building, and all the rest of those who had built that tower, and many 
others of great dignity: and the virgins that kept the tower ran to 
meet him, and kissed him, and began to walk near unto him. But he 
examined the building with so much care that he handled every stone, 
and struck every one with a rod which he held in his hand : of which 
some, being so struck, turned black as soot ; others were rough ; some 
looked as if they had cracks in them ; others seemed maimed ; some 
neither black nor white ; some looked sharp, and agreed not with the 
other stones ; and others were full of spots. These were the several 
kinds of those stones which were not found proper in the building : all 
which the Lord commanded to be taken out of the tower, and laid 
near it, and other stones to be brought, and put in their places. And 
they that built asked him from which of the mountains he would have 
stones brought to put in the place of those that were laid aside ; but 
he forbade them to bring any from the mountains, and commanded 



HIS SIMILITUDES. 251 

that they should take them out of a certain field which was near : so 
they digged in that field, and found many bright square stones, and 
some also that were round. Howbeit, all that were found in that field 
were taken and carried through the gate by those virgins ; and those 
of them that were square were fitted and put up into the places of 
those that were pulled out : but the round ones were not put into the 
building, because they were too hard, and it would have required too 
much time to cut them ; but they were placed about the tower, as if 
they should hereafter be cut square, and put into the building ; for 
they were very white. 

VII. When he who was chief in dignity, and Lord of the whole 
tower, saw this, he called to him the shepherd that was with me, and 
gave him the stones that were rejected and laid about the tower, and 
said unto him, " Cleanse these stones with all care, and fit them into 
the building of the tower, that they may agree with the rest ; but those 
that will not suit with the rest, cast away afar off from the tower." 
When he had thus commanded him, he departed with all those that 
came with him to the tower : but those virgins still stood about the 
tower to keep it. And I said unto that shepherd, " How can these 
stones, seeing they have been rejected, return into the building of this 
tow T er?" He replied, "I will cut off the greatest part from these 
stones, and will add them to the building, and they will agree with the 
rest." And I said, " Sir, how will they be able to fill the same place, 
when they shall be so much cut away?" He answered, " They that 
shall be found too little shall be put into the middle of the building, 
and the greater shall be placed without, and keep them in." When 
he had said thus unto me, he added, " Let us go, and after three days 
we will return, and I will put these stones, being cleansed, into the 
tower. For all these that are about the tower must be cleansed, lest 
the master of the house chance to come upon the sudden, and find 
those which are about the tower unclean, and be so exasperated that 
these stones" should never be put into the building of this tower, and 
I shall be looked upon to have been unmindful of my master's com- 
mands." b When therefore we came, after three days, to the tower, he 
said unto me, " Let us examine all these stones, and let us see which 
of them may go into the building." I answered, " Sir, let us see." 

VIII. And first of all we began to consider those which had been 
black; for they were found just such as they w T ere when they were 
pulled out of the tower : wherefore he commanded them to be re- 
moved from the tower, and put by themselves. Then he examined 
those which had been rough ; and commanded many of those to be 



"■ MS. Lamb. Ita exasperetur, ut hi lapides. b MS. Lamb. Negligens patns 

familias. 



252 THE SHEPHERD OF ST. HERMAS. 

cut round, and to be fitted by the virgins into the building of the 
tower : so they took them, and fitted them into the middle of the 
building ; and he commanded the rest to be laid by with the black 
ones, for they also were become black. Next he considered those 
which were full of cracks ; and many of those also he ordered to be 
pared away, and so to be added to the rest of the building, by the 
same virgins ; these were placed without, because they were found 
entire ; but the residue, through the multitude of their cracks, could 
not be reformed, and therefore were cast away from the building of the 
tower. Then he considered those that had been maimed ; many of 
these had cracks, and were become black ; others had large clefts : 
these he commanded to be placed with those that were rejected ; but 
the rest, being cleansed and reformed, he commanded to be put into 
the building. These, therefore, those virgins took up, and fitted into 
the middle of the building, because they were but weak. After these, 
he examined those which were found half white and half black ; and 
many of those were now black : these also he ordered to be laid among 
those that were cast away. The rest were found altogether white ; 
those were taken up by the virgins and fitted into the same tower : 
"and these were put in the outside, because they were found entire ; 
that so they might keep in those that were placed in the middle, for 
nothing was cut off from them. Next he looked upon those 6 which 
had been hard and sharp ; but few of these were made use of, because 
they could not be cut, for they were found very hard : but the rest 
were formed, and fitted by the virgins into the middle of the building, 
because they were more weak. Then he considered those which had 
spots; of these a few were found black, and these were carried to 
their fellows. The rest were white and entire ; and they were fitted 
by the virgins into the building, and placed in the outside, by reason 
of their strength. 

IX. After this, he came to consider those stones which were white 
and round ; and he said unto me, " What shall we do with these 
stones?" I answered, "Sir, I cannot tell." He replied, "Canst 
thou think of nothing then for these?" I answered, " Sir, I under- 
stand not this art ; neither am I a stone-cutter, nor can I tell any thing." 
And he said, " Seest thou not that they are very round ? Now to 
make them square, I must cut off a great deal from them ; howbeit it 
is necessary that some of these should go into the building of the 
tower." I answered, "If it be necessary, why do you perplex your- 
self, and not rather choose, if you have any choice among them, and 
fit them into the building?" Upon this he chose out the largest and 
brightest, and squared them; which when he had done the virgins 

8 Vid. MS. Lamb. edit. Oxon. p. 157. b MS. Lamb. Fuerant. 



HIS SIMILITUDES. 253 

took them up, and placed them in the outside of the building. And 
the rest that remained, were carried back into the same field from 
which they were taken : howbeit they were not cast away, " because," 
said he, « there is yet a little wanting to this tower, which is to be 
built ; and perhaps the Lord will have these stones fitted into this 
building, because they are exceeding white." Then were there called 
twelve very stately women, clothed with a black garment, girded, and 
their shoulders free, and their hair loose. These seemed to me to be 
country-women. And the shepherd commanded them to take up those 
stones which were cast out of the building, and carry them back to 
the mountains out of which they were taken. And they took them all 
up joyfully, and carried them back to their places from whence they 
had been taken. When not one stone remained about the tower, he 
said unto me, " Let us go about this tower, and see whether any thing 
be wanting to it." We began, therefore, to go round about it; and 
when he saw that it was handsomely built, he began to be very glad : 
for it was so beautifully framed, that any one that had seen it must 
have been in love with the building : for it seemed to be all but one 
stone, nor did a joint anywhere appear ; but it looked as if it had all 
been cut out of one rock. 

X. And when I diligently considered what a tower it was, I was 
extremely pleased ; and he said unto me, « Bring hither some lime 
and little shells, that I may fill up the spaces" of those stones that were 
taken out of the building, and put in again ; for all things about the 
tower must be made even." And I did as he commanded me, and 
brought them unto him ; and he said unto me, " Be ready to help me, 
and this work will quickly be finished." He therefore, filled up the 
spaces of those stones, and commanded the place about the tower to 
be cleansed. Then those virgins took besoms, and cleansed all the 
place around, and took aw T ay all the rubbish, and threw on water ; 
which being done, the place became delightful, and the tower beau- 
teous. Then he said unto me, " All is now clean : if the Lord should 
come to finish the tower, he will find nothing whereby to complain of 
us." When he had said this, he would have departed, but I laid hold 
on his bag, and began to entreat him, for the Lord's sake, that he would 
explain to me all things that he had shown me. He said unto me, 
"I have at present a little business ; but I will suddenly explain all 
things unto thee. Tarry here for me till I come." I said unto him, 
" Sir, what shall I do here alone ?" He answered, " Thou art not 
alone, seeing all these virgins are with thee." I said, « Sir, deliver 
me then unto them." Then he called them, and said unto them, "I 
commend this man unto you till I shall come." So I remained with 

a Formas. — Lat. 

Y 



254 THE SHEPHERD OF ST. HERMAS. 

those virgins. Now they were cheerful and courteous unto me; 
especially the four, which seemed to be the chiefest among them. 

XI. Then those virgins said unto me, « That shepherd will not 
return hither to-day." I said unto them, "What then shall I do?" 
They answered, "Tarry for him till the evening, if perhaps he may 
come and speak with thee ; but if not, yet thou shalt continue with us 
till he does come." I said unto them, " I will tarry for him till even- 
ing ; but if he comes not by that time, I will go home and return 
hither again the next morning." They answered me, " Thou art 
delivered unto us; thou mayst not depart from us." I said, "Where 
shall I tarry?" They replied, "Thou shalt sleep with us as a bro- 
ther, not as a husband ; for thou art our brother, and we are ready 
from henceforth to dwell with thee; for thou art very dear to us." 
Howbeit I was ashamed to continue with them. But she that seemed 
to be the chiefest among them, embraced me, and began to kiss me. 
And the rest, when they saw that I was kissed by her, began also to 
kiss me as a brother ; and led me about the tower, and played with 
me. Some of them also sung psalms, others made up the chorus 
with them. But I walked about the tower with them, rejoicing 
silently, and seeming to myself to be grown young again. When the 
evening came on, I would forthwith have gone home, but they with- 
held me, and suffered me not to depart. Wherefore I continued with 
them that night near the same tower. So they spread their linen gar- 
ments upon the ground, and placed me in the middle ; nor did they 
any thing else, only they prayed. I also prayed with them without 
ceasing, no less than they ; who, when they saw me pray in that man- 
ner, rejoiced greatly ; and I continued there with them till the next 
day. And when we had worshipped God, then the shepherd came 
and said unto them, "You have done no injury to this man?" They 
answered, "Ask him." I said unto him, " Sir, I have received a 
great deal of satisfaction in that I have remained with them." And he 
said unto me, " How didst thou sup ?" I answered, " Sir, I feasted 
the whole night upon the words of the Lord." " They received thee 
well, then," said he. I said, "Sir, very well." He answered, 
"Wilt thou now learn what thou didst desire?" I replied, " Sir, I 
will; and, first, I pray thee that thou wouldst show me all things in the 
order that I asked them." He answered, "I will do all as thou 
wouldst have me, nor will I hide any thing from thee." 

XII. " First of all, Sir," said I, " tell me what this rock and this 
gate denote." " Hearken," said he, "this rock and this gate are the 
Son of God." I replied, " Sir, how can that be, seeing the rock is 
old, but the gate new?" "Hear," said he, "0 foolish man! and 
understand. The Son of God is, indeed, more ancient than any 



HIS SIMILITUDES. 255 

creature; a insomuch that he was in counsel with his Father at the 
creation of all things." But the gate is, therefore, new, because he 
appeared in the last days, at the fulness of time ; that they who shall 
attain unto salvation, may by it enter into the kingdom of God. You 
have seen," said he, " those stones which were carried through the 
gate, how they were placed in the building of the tower; but that 
those which were not carried through the gate, were sent away into 
their own places?" I answered, "Sir, I saw it." "Thus," said he, 
" no man shall enter into the kingdom of God, but he who shall take 
upon him the name of the Son of God. For if you would enter into 
any city, and that city should be encompassed with a wall, and had 
only one gate, could you enter into that city except by that gate ?" I 
answered, " Sir, how could I do otherwise?" "As, therefore," said 
he, " there would be no other way of entering into that city but by its 
gate, so neither can any one enter into the kingdom of God, but only 
by the name of his Son, who is most dear unto him." And he said 
unto me, " Didst thou see the multitude of those that built the tower?" 
" Sir," said I, » I saw it." He answered, " All those are the angels, 
venerable in their dignity. With these is the Lord encompassed as 
with a wall ; but the gate is the Son of God, who is the only way of 
coming unto God. For no man shall go to God, but by his Son. 
Thou sawest also," said he, " the six men, and in the middle of them 
that venerable great man, who walked about the tower, and rejected 
the stones out of the tower?" "Sir," said I, "I saw them." He 
answered, " That tall man was the Son of God ; and those six were 
his angels of most eminent dignity, which stand about him on the 
right hand and on the left. Of these excellent angels none comes in 
unto God without him." He added, " Whosoever, therefore, shall 
not take upon him his name, he shall not enter into the kingdom of 
God." 

XIII. Then I said, "What is this tower?" " This," said he, "is 
the church." "And what, Sir, are these virgins?" He said unto me, 
" These are the holy spirits ; for no man can enter into the kingdom 
of God, except these clothe him with their garment. For it will avail 
thee nothing to take up the name of the Son of God, unless thou shalt 
also receive their garment from them. For these virgins are the powers 
of the Son of God. So shall a man in vain bear his name, unless he 
shall also be endued with his powers." And he said unto me, " Sawest 
thou those stones that were cast away ? They bore, indeed, the name, 
but put not on their garment." I said, " Sir, what is their garment?" 
c " Their very names," said he, " are their garment. Therefore who- 
soever beareth the name of the Son of God ought to bear their names 

* Ita ut. — Lat. b The creatures. e Vid Annot. edit. Oxon. p. 116, d. 



256 THE SHEPHERD OF ST. HERMAS. 

also ; for the Son of God also himself beareth their names. As for 
those stones," continued he, « which being delivered by their hands, 
thou sawest remain in the building, they were clothed with their power; 
for which cause thou seest the whole tower of the same a colour with 
the rock, and made, as it were, of one stone. So also those who have 
believed in God by his Son, have put on this spirit. Behold, there 
shall be one spirit, and one body, and one colour of their garments : 
and all they shall attain this who shall bear the names of these virgins." 
And I said, " Sir, why then were those stones cast away which were 
rejected : seeing they also were carried through the gate, and delivered 
by the hands of these virgins into the building of this tower ?" " See- 
ing," said he, " thou takest care to inquire diligently into all things, 
hear also concerning those stones which were rejected. All these 
received the name of the Son of God, and with that the power of these 
virgins. Having therefore received these spirits, they were perfected 
and brought into the number of the servants of God ; and they began 
to be one body, and to have one garment ; for they were b endued with 
the same righteousness which they alike exercised. But after that they 
beheld those women which thou sawest clothed with a black garment, 
with their shoulders at liberty and their hair loose, they fixed their 
desires upon them, being tempted with their beauty ; and were clothed 
with their power, and cast off the clothing of the virgins ; therefore 
were they cast off from the house of God, and delivered to those 
women. But they that were not corrupted with their beauty, remained 
in the house of God. This," said he, "is the signification of those 
stones which were rejected." 

XIV. And I said, « Sir, what if any of these men shall repent, and 
cast away their desire of those women, and be converted, and return 
to these virgins, and put on again their virtue ; shall they not enter into 
the house of God ?" " They shall enter," said he, " if they shall lay 
aside all the works of those women, and shall resume the power of 
these virgins, and shall w r alk in their works. And for this cause there 
is a stop in the building, that if they shall repent, they may be added 
to the building of this tower ; but if they shall not repent, that others 
may be built in their places, and so they may be utterly cast away." 
For all these things I gave thanks unto the Lord, that being moved with 
mercy towards all those upon whom his name is called, he sent to us 
the angel of repentance, to preside over us who have sinned against 
him; and that he has refreshed our spirits, which were almost gone, 
and who had no hope of salvation, but are now refreshed to the renewal 
of life. Then I said, « Show me now, Sir, why this tower is not built 



° Vid. Origen. Philocal. c. viii. b Sentiebant cequitatem. — Lat. from the Gr. l<pp6vow . 
but the true reading of Hermas seemeth to have been i<t>6pow. 



HIS SIMILITUDES. 257 

upon the ground, but upon a rock, and upon the gate?" He replied, 
" Thou art foolish, and without understanding, therefore thou askest 
this." And I said, " Sir, I must needs ask all things of you, because 
I understand nothing at all. For all your answers are great and 
excellent, and which a man can hardly understand." "Hear," said 
he ; " The name of the Son of God is great, and without bounds, and 
the whole world is supported by it." "If, therefore," said I, " every 
creature of God be sustained by his Son, why should he not support 
those also who have been invited by him, and who carry his name and 
walk in his commandments?" " Seest thou not," said he, << that he 
does support them, who with all their heart bear his name ? He there- 
fore is their foundation, and gladly supports those who do not deny his 
name, but willingly bear it." 

XV. And I said, " Sir, tell me the names of these virgins, and of 
those women that were clothed with the black garment." "Hear," 
said he, " the names of those virgins who are the more powerful, and 
stand at the corners of the gate. These are their names : the first is 
called "Faith; the second, Continence; the third, Power; the fourth, 
Patience : the rest, which stand beneath these, are Simplicity, Inno- 
cence, Chastity, Cheerfulness, Truth, Understanding, Concord, Charity. 
Whosoever therefore bear these names, and the name of the Son of 
God, shall enter into the kingdom of God. Hear now," said he, "the 
names of those women who were clothed w T ith the black garment. Of 
these, four are the principal : the first is Perfidiousness ; the second, 
Incontinence ; the third, Infidelity ; the fourth, Pleasure. And the 
rest which follow are called thus : Sadness, Malice, Lust, Anger, Lying, 
Foolishness, Pride, and Hatred. The servant of God, which carries 
these spirits, shall see indeed the kingdom of God, but he shall not 
enter into it." " But, Sir, what are those stones which were taken out 
of the deep, and fitted into the building?" "The ten," said he, 
" which were placed at the foundation, are the first age ; the following 
five-and-twenty, the second, of righteous men ; the next thirty-five, are 
the prophets and ministers of the Lord ; and the forty, are the apostles 
and doctors of the preaching of the Son of God." And I said, " Sir, 
why did the virgins put even those stones into the building, after they 
were carried through the gate?" And he said, "Because these first 
carried those spirits, and they departed not one from the other, neither 
the men from the spirits, nor the spirits from the men ; but the spirits 
were joined to those men even to the day of their death ; who if they 
had not had these spirits with them, they could not have been useful 
to the building of this tower." 

XVI. And I said, " Sir, show me this farther." He answered, 

* Origen. Horn. 13 in Ezek. 

33 y2 



258 THE SHEPHERD OF ST. HERMAS. 

"What dost thou ask?" « Why did these stones come out of the 
deep, and were placed into the building of this tower, seeing that they 
long ago carried those holy spirits ?" b " It was necessary," said he, 
" for them to ascend by water, that they might be at rest. For they 
could not otherwise enter into the kingdom of God, but by laying aside 
the mortality of their former life. They therefore, being dead, were 
nevertheless sealed with the seal of the Son of God, and so entered into 
the kingdom of God. For before a man receives the name of the Son 
of God, he is ordained unto death ; but when he receives that seal, he 
is freed from death, and c assigned unto life. Now that seal is the 
water of baptism, into which men go down under the obligation unto 
death, but come up appointed unto life. Wherefore to those also was 
this seal d preached ; and they made use of it, that they might enter into 
the kingdom of God." And I said, « Why then, Sir, did these forty 
stones also ascend with them out of the deep, having already received 
that seal ?" He answered, « Because these apostles and teachers, who 
preached the name of the Son of God, dying after they had received 
his faith and power, preached to them who were dead before ; and they 
gave this seal to them. They went down, therefore, into the water 
with them, and again came up. But these went down whilst they 
were alive, and came up again alive ; whereas those, who were before 
dead, went down dead, but came up alive. Through these, therefore, 
they received life, and knew the Son of God ; for which cause they 
came up with them, and were fit to come into the building of the tower; 
and were not cut, but put in entire ; because they died in righteousness, 
and in great purity ; only this seal was wanting to them. Thus you 
have the explication of these things." 

XVII. I answered, " Sir, tell me now what concerns those moun- 
tains, why they are so different ; some of one form, and some of an- 
other." « Hear!" said he ; "these twelve mountains which thou seest 
are twelve nations, which make up the whole world. Wherefore the 
Son of God is preached to them, by those whom he sent unto them." 
"But why," said I, " are they different, and every one of a figure ?" 
He replied, " Hearken! Those twelve nations which possess the whole 
world, are twelve people ; and as thou hast beheld these mountains 
different, so are they. I will, therefore, open to thee the meaning and 
actions of every mountain." « But first, Sir," said I, " show me 
this : seeing these mountains are so different, how have they agreed into 
the building of this tower, and been brought to one colour; and are no 
less bright than those which came out of the deep ?" " Because," 
replied he, « all the nations which are under heaven have heard and 

a Justos, righteous. b Vid. edit. Oxon. p. 171, b. c Traditur, delivered. 

* Vid. Coteler. Annot. in loc. p. 77, 78. Corap. 1 Pet. iii. 19. * Vid. Clem. Alex. 

Strom, ii. et vi. 



HIS SIMILITUDES. 259 

believed in the same one name of the Son of God, by whom they are 
called. Wherefore, having received his seal, they have all been made 
partakers of the same understanding" and knowledge ; "and their faith 
and charity have been the same ; and they have carried the spirits of 
these virgins together with his name. And therefore the building of 
this tower appeared to be of the same colour, and did shine like the 
brightness of the sun. But after they had thus agreed in one mind, 
there began to be one body of them all : howbeit some of them polluted 
themselves, and were cast off from the kind of the righteous, and again 
returned to their former state, and became even worse than they were 
before." 

XVIII. " How," said I, " Sir, were they worse who knew the Lord ?" 
He answered, "If he who knows not the Lord liveth wickedly, the 
punishment of his wickedness attends him. But he who has known 
the Lord ought to abstain altogether from all wickedness, and more 
and more to be the servant of righteousness. And does not he then 
seem to thee to sin more who ought to follow goodness, if he shall 
prefer the part of sin, than he who offends without knowing the powder ° 
of God? Wherefore, these are, indeed, ordained unto death; but they 
who have known the Lord, and have seen his wonderful works, if they 
shall live wickedly, they shall be doubly punished, and shall die for 
ever. As therefore thou hast seen, that after the stones w T ere cast out 
of the tower, which had been rejected, they w T ere delivered to wicked 
and cruel spirits ; and thou beheldest the tower so cleansed, as if it had 
all been made of one stone ; d so the church of God, w 7 hen it shall be 
purified, (the wicked" and counterfeits, the mischievous-^ and doubtful, 
and all that have behaved themselves wickedly in it, and committed 
divers kinds of sin, being cast out,) shall become one body; and there 
shall be one understanding, one opinion, one faith, and the same cha- 
rity; and then shall the Son of God rejoice among them, and shall 
receive his people with a pure will." And I said, « Sir, all these 
things are great and honourable ; but now r show unto me the effect and 
force of every mountain ; that every soul which trusteth in the Lord, 
when it shall hear these things, may honour his great, and w T onderful, 
and holy name!" « Hear," said he, "the variety of these mountains, 
that is, of the twelve nations : — 

XIX. " They who have believed of the first mountain, which is 
black, are those who have revolted from the faith, and spoken wicked 
things against the Lord, and betrayed the servants of God. These are 
condemned to death ; there is no repentance for them ; and therefore 
they are black, because their kind is wicked. Of the second moun- 



° Prudence. h Sense. * Lat. Virtutem. d Vid. Orig. Philocal. c. viii. 

Evil. f Profligate. 



260 THE SHEPHERD OF ST. HERMAS. 

tain, which was smooth, are the hypocrites, who have believed, and 
the teachers of naughtiness ; and these are next to the foregoing, which 
have not in them the fruit of righteousness. For as their mountain is* 
barren, and without fruit, so also such kind of men have, indeed, the 
name of Christians, but are empty of faith ; nor is there any fruit of the 
truth in them. Nevertheless there is room left to them for repentance, 
if they shall suddenly pursue it; but if they shall delay, they also shall 
be partakers of death with the foregoing kind." I said, "Sir, why is 
there room left to those for repentance, and not to the foregoing kind,, 
seeing their sins are wellnigh the same ?" " There is, therefore," said 
he, " to these a return unto life by repentance, because they have not 
blasphemed against their Lord, nor betrayed the servants of God ; but 
by their desire of gain have deceived men, leading them according to 
the lusts of sinners ; wherefore they shall suffer for this thing. Howbeit 
there is still left them room for repentance, because they have not 
spoken any thing wickedly against their Lord. 

XX. " They who are of the third mountain, which had thorns and 
brambles, are those who believed, but were some of them rich, others 
taken up with many affairs : the brambles are their riches ; the thorns, 
those affairs in which they were engaged. Now they who are entangled 
in much business, and in diversity of affairs, join not themselves to the 
servants of God, but wander, being called away by those affairs with 
which they are choked ; and so they which are rich, with difficulty 
yield themselves to the "conversation of the servants of God; fearing: 
lest any thing should be asked of them. These therefore shall hardly 
enter into the kingdom of God. For as men walk with difficulty bare- 
foot over thorns, even so these kind of men shall scarcely enter into 
the kingdom of God. Nevertheless there is afforded to all these a 
return unto repentance ; if so be they shall quickly return to it ; that 
because in their former days they have neglected to work, in the time 
that is to come they may do some good. If therefore, having repented, 
they shall do the works of righteousness, they shall live; but if they 
shall continue in their evil courses, they shall be delivered to those 
women that will take away their life. 

XXI. " As for the fourth mountain, which had many herbs, the 
upper part of which is green, but the roots dry, and some of which 
being touched with the heat of the sun, are withered; it denotes the 
doubtful, who have believed, and some others who carry the Lord in 
their tongues, but have him not in their heart .* therefore their grass is 
dry, and without root; because they live only in words, but their works 
are dead. These therefore are neither dead nor living, and withal are 
doubtful. For the doubtful are neither green nor dry : that is, neither 

Feigned. b Vid. edit. Oxon. p. 178, not. b. 



HIS SIMILITUDES. 261 

dead nor alive. For as the herbs dry away at the sight of the sun, so 
the doubtful, as soon as they hear of persecution, and fear inconve- 
niences, return to their idols, and again serve them, and are ashamed 
to bear the name of their Lord. This kind of men then is neither dead 
nor alive; nevertheless these also may live, if they shall presently 
repent: but if not, they shall be delivered to those women, who shall 
take away their life. 

XXII. " As concerning the fifth mountain, that is craggy, and yet 
has green grass ; they are of this kind who have believed, and are 
faithful indeed, but believe with difficulty; and are bold, and self-con- 
ceited ; that would be thought to know all things, but really know 
nothing. Wherefore, by reason of this confidence knowledge is de- 
parted from them; and a rash presumption is entered into them. But 
they carry themselves high, and as prudent men ; and though they are 
fools 5 yet would seem to be teachers. Now, by reason of this folly, 
many of them, whilst they magnify themselves, are become vain and 
empty. For boldness and vain confidence is a very evil spirit.* Where- 
fore many of these are cast away; but others, acknowledging their 
error, have repented, and submitted themselves to those who are 
knowing: and to all the rest of this kind there is repentance allowed; 
forasmuch as they were not so much wicked as foolish and void of 
understanding. If these, therefore, shall repent, they shall live unto 
God ; but if not, they shall dwell with those women, who shall exercise 
their wickedness upon them. 

XXIII. " For what concerns the sixth mountain, having greater 
and lesser clefts, they are such as have believed ; but those in which 
were lesser clefts are they who have had controversies among them- 
selves, and by reason of their quarrels languish in the faith : neverthe- 
less many of these have repented, and so will the rest when they shall 
hear my commands ; for their controversies are but small, and they 
will easily return unto repentance. But those who have the greater 
clefts, will be as stiff stones, mindful of grudges and offences, and full 
of anger among themselves. These, therefore, are cast from the tower, 
and refused to be put into its building ; for this kind of men shall 
hardly live. Our God and Lord, who ruleth over all things, and has 
power over all his creatures, will not remember our offences, but is 
easily appeased by those who confess their sins ; but man, being lan- 
guid, mortal, infirm, and full of sins, perseveres in his anger against 
man ; as if it were in his power to save or to destroy him. But I, as 
the angel who am set over your repentance, admonish you, that who- 
soever among you has any such purpose, he should lay it aside, and 
return unto repentance, and the Lord will heal your former sins, if you 

a Magnum dcemonium. 



262 THE SHEPHERD OF ST. HERMAS. 

shall purge yourselves from this evil spirit; but if ye shall not do it, ye 
shall be delivered to him unto death. 

XXIV. " As for the seventh mountain, in which the grass was green 
and flourishing, and the whole mountain fruitful, and all kind of cattle 
fed upon the grass of it, and the more the grass was eaten, so much 
the more it flourished ; they are such as believed, and were always 
good and upright, and without any differences among themselves, but 
still rejoiced in the servants of God, having put on the spirit of these 
virgins, and been always forward to show mercy to all men, readily 
giving to all men of their labours, without upbraiding, and without 
deliberation. Wherefore the Lord, seeing their simplicity and inno- 
cence," has increased theman the works of their hands, and given them 
grace in all their works. But I, who am the angel appointed over your 
repentance, exhort you, that as many as are of this kind would con- 
tinue in the same purpose, that your seed may not be rooted out for 
ever. For the Lord hath tried you, and written you into our number ; 
and all your seed shall dwell with the Son of God ; for ye are all of 
his spirit. 

XXV. " As concerning the eighth mountain, in which were a great 
many springs, by which every kind of all the creatures of God was 
watered ; they are such as have believed the apostles which the Lord 
sent into the world to preach; and b some of them, being teachers, 
have preached and taught purely and sincerely, and have not in the 
least yielded to any evil desires, but have constantly walked in right- 
eousness and truth. These, therefore, have their conversation among 
the angels. 

XXVI. "Again; as for what concerns the ninth mountain, w T hich 
is desert, and full of serpents, they are such as have believed, but had 
many stains ; these are such ministers as discharge their ministry 
amiss, ravishing away the goods of the widows and fatherless, and 
serve themselves, not others, out of those things which they have re- 
ceived. These, if they continue in this covetousness, have delivered 
themselves unto death ; nor shall there be any hope of life for them. 
But if they shall be converted, and shall discharge their ministry sin- 
cerely, they may live. As for those which were found rough, they are 
such as have denied the name of the Lord, and not returned again to 
the Lord, but have become savage and wild, not applying themselves 
to the servants of God ; but being separated from them, have for a 
little carefulness lost their lives. For as a vine that is forsaken in a 
hedge, and never dressed, perishes and is choked by the weeds, and in 
time becomes wild, and ceases to be useful to its Lord, so this kind of 
men, despairing of themselves, and being soured, have begun to be 

a Infancy. b MS. Lamb. Et quidam dodores caste : omitting qui. 



HIS SIMILITUDES. 263 

unprofitable to their Lord. Howbeit to these there is, after all, repent- 
ance allowed, if they shall not be found from their hearts to have denied 
Christ : but if any of these shall be found to have denied him from his 
heart, I cannot tell whether such a one can attain unto life. I say, 
therefore, that if any one have denied, he should in these days return 
unto repentance ; for it cannot be that any one who now denies the 
Lord can afterwards attain unto salvation : nevertheless, repentance is 
proposed unto them who have formerly denied. But he who will 
repent, must hasten on his repentance, before the building of this tower 
is finished ; otherwise he shall be delivered by those women unto death. 
But they that are maimed, are the deceitful ; and those who mix with 
one another, these are the serpents that you saw mingled in that 
mountain. For as the poison of serpents is deadly unto men, so the 
words of such persons infect and destroy men. They are, therefore, 
maimed in their faith, by reason of that kind of life which they lead. 
Howbeit some of them, having repented, have been saved ; and so 
shall others of the same kind be also saved, if they shall repent; but 
if not, they shall die by those women whose power and force they 
possess. 

XXVII. « For w r hat concerns the tenth mountain, in which were 
the trees covering the cattle ; they are such as have believed, and some 
of them been bishops, that is, governors of the churches : others are 
such stones as have not feignedly, but with a cheerful mind, entertained 
the servants of God. Then, such as have been set over inferior minis- 
tries, and have protected the poor and the widows, and have always 
kept a chaste conversation ; therefore, they also are protected by the 
Lord. Whosoever shall do on this w T ise, are honoured with the Lord, 
and their place is among the angels, if they shall continue to obey the 
Lord even unto the end. 

XXVIII. « As to the eleventh mountain, in which were trees loaded 
with several sorts of fruit ; they are such as have believed, and suffered 
death for the name of the Lord, and have endured with a ready mind, 
and have given up their lives with all their hearts." And I said, 
" Why then, Sir, have all these fruit indeed, but yet some fairer than 
others ?" " Hearken !" said he, " whosoever have suffered for the 
name of the Lord are esteemed honourable by the Lord ; and all their 
offences are blotted out, because they have suffered death for the name 
of the Son of God. Hear now why their fruits are different, and some 
of them excel others. They who, being brought before magistrates, 
and being asked, denied not the Lord, but suffered with a ready mind ; 
these are more honourable with the Lord, The fruits, therefore, that 
are the most fair are these. But they who were fearful and doubtful, 
and have deliberated with themselves whether they should confess or 



264 THE SHEPHERD OF ST. HERMAS. 

deny Christ, and yet have suffered, their fruits are smaller, because that 
this thought came into their hearts. For it is a wicked and evil thought 
for a servant to deliberate whether he should deny his master. Take 
heed, therefore, ye who have such thoughts, that this mind continue 
not in you, and ye die unto God. But ye who suffer death for his 
name's sake ought to honour the Lord that he has esteemed you wor- 
thy to bear his name, and that you should be delivered from all your 
sins. And why, therefore, do you not rather esteem yourselves happy? 
Yea, think verily, that if any one among you suffer, he performs a great 
work. For the Lord giveth you life, and ye understand it not. For 
your offences did oppress you ; and if you had not suffered for his 
name's sake, ye had now been dead unto the Lord. Wherefore I speak 
this unto you to deliberate whether ye should confess or deny him: — 
Confess that ye have the Lord for your God, lest at any time, denying 
him, ye be delivered over into bonds. For if all nations punish their 
servants which deny their masters, what think you that the Lord will 
do unto you, who has the power of all things? Remove, therefore, 
out of your hearts these doubts, that ye may live for ever unto God. 

XXIX. "As for the twelfth mountain, which was white; they are 
such as have believed like sincere children, into whose thoughts there 
never came any malice ; nor have they ever known what sin was, but 
have always continued in their integrity. Wherefore this kind of men 
shall, without all doubt, inherit the kingdom of God ; because they 
have never, in any thing, defiled the commandments of God, but have 
continued with sincerity in the same condition all the days of their 
life. Whosoever, therefore," said he, " shall continue as children 
without malice, shall be more honourable than all those of whom I 
have yet spoken ; for all such children are honoured by the Lord, and 
esteemed the first of all. Happy, therefore, are ye who shall remove 
all malice from you, and put on innocence; because ye shall first see 
the Lord.' ? And after he had thus ended his explication of all the 
mountains, I said unto him, " Sir, show me now also what concerns 
the stones that were brought out of the plain, and put into the tower 
in the room of those that were rejected ; as also concerning those round 
stones which were added into the building of the tower; and also of 
those who still continued round." 

XXX. " Hear now," says he, « concerning those stones which were 
brought out of the plain into the building of the tower, and placed in 
the room of those that were rejected ; they are the roots of that white 
mountain. Wherefore, because those who have believed of that moun- 
tain were very innocent, the Lord of this tower commanded that they 
which were of the roots of this mountain should be placed into the 
building ; for he knew that if they were put into this building they 
would continue bright, nor would any of them any more be made 



HIS SIMILITUDES. 265 

black. But if he had added in this manner from the rest of the moun- 
tains, he would almost have needed a again to visit this tower and to 
cleanse it. Now all these white stones are the young men who have 
believed, or shall believe ; for they are all of the same kind. Happy 
is this kind, because it is innocent. Hear now, also, concerning those 
round and bright stones : all these are of this white mountain ; but they 
are therefore found round, because their riches have a little darkened 
them from the truth, and dazzled their eyes : howbeit they have never 
departed from the Lord, nor has any wicked word proceeded out of 
their mouths, but all righteousness, and virtue, and truth. When 
therefore the Lord saw their mind, and that they might adorn the truth, 
he commanded that they should continue good, and that their riches 
should be pared away: for he would not have them taken wholly away, 
to the end they might do some good with that which was left, and live 
unto God ; because they also are of a good kind. Therefore was there 
a little cut off from them, and so they were put into the building of this 
tow T er. 

XXXI. "As for the rest, which continued still round, and were not 
found fit for the building of this tower," because they have not yet re- 
ceived the seal ; they were carried back to their place, because they 
were found very round. But this present world must be cut away 
from them, and the vanities of their riches ; and then they will be fit 
for the kingdom of God. For they must enter into the kingdom of 
God, because God has blessed this innocent kind. Of this kind, there- 
fore, none shall fall away ; for though any of them being tempted by 
the devil should offend, he shall soon return to his Lord God. I, the 
angel of repentance, esteem you happy, whosoever are innocent as little 
children, because your portion is good and honourable with the Lord: 
and I say unto all you who have received this seal, Keep simplicity, 
and remember not the offences which are committed against you, nor 
continue in malice, or in bitterness, through the memory of offences, 
but become one spirit, and provide remedies for these evil rents, and 
remove them from you, that the Lord of the sheep may rejoice at it; 4 
for he will rejoice, if he shall find all whole. 6 But if any of these sheep 
shall be found scattered away, wo shall be to the shepherds ; but and 
if the shepherds themselves shall be scattered, what will they answer 
to the Lord of the sheepfold ? Will they say that they were troubled 
by the sheep ? But they shall not be believed. For it is an incredible 
thing that the shepherd should suffer by his flock ; and he shall be the 



a MS. Lamb. Tantum non necesse habuisset. b MS. Lamb. Structuram turns hujus. 

c MS. Lamb. Et unum quemque spiritum fieri : which appears from the Greek of Anti- 
ochus to be the true reading — ko.1 yeviaQai h irvevfia. c MS. Gaudeat de his. Gr. 

Antioch. Xaprj err' avro}. d Vid. Antioch. Hom. CXxii. e Gr. Tw Aunrdrr] rov ILx/mou. 

34 Z 



266 THE SHEPHERD OF ST. HERMAS. 

more punisned for his lie. Now I am the shepherd ; and I especially 
must give an account of you. 

XXXII. " Wherefore take care of yourselves, whilst the tower is 
yet building. The Lord dwells in those that love peace ; for peace is 
beloved : but he is far off from the contentious, and those who are full 
of malice. Wherefore restore unto him the spirit entire, as ye received 
it. *For if thou shalt give unto a fuller a garment new and whole, 
thou wilt expect to receive it whole again : if therefore the fuller shall 
restore it unto thee torn, wouldst thou receive it? Wouldst thou not 
presently be angry, and reproach him, saying, I gave my garment to 
thee whole, why hast thou rent it, and made it useless to me ? Now 
it is of no use to me, by reason of the rent which thou hast made in it. 
Wouldst thou not say all this to a fuller, for the rent which he made 
in thy garment? If, therefore, thou wouldst be concerned for thy gar- 
ment, and complain that thou hadst not received it whole, what think- 
est thou that the Lord will do, who gave his spirit to thee entire, and 
thou hast rendered him altogether unprofitable, so that he can be of no 
use unto his Lord ? For being corrupted by thee, he is no longer pro- 
fitable to him. Will not, therefore, the Lord do the same concerning 
his spirit, by reason of thy deed ?" " Undoubtedly," said I, " he will 
do the same to all those whom he shall find to continue in the remem- 
brance of injuries." "Tread not then under foot," said he, "his 
mercy; but rather honour him, because he is so patient with respect to 
your offences, and not like one of you ; but repent, for that will be pro- 
fitable for you. 

XXXIII. " All these things which are above written, I the shep- 
herd, the angel of repentance, have shown and spoken to the servants 
of God. If therefore ye shall believe, and hearken to these words, and 
shall walk in them, and shall correct your ways, ye shall live. But 
if ye shall continue in malice, and in the remembrance of injuries, no 
such sinners shall live unto God. All these things which were to be 
spoken by me, I have thus delivered unto you." Then the shepherd 
said unto me, " Hast thou asked all things of me?" I answered, "Sir, 
I have." c " Why then," said he, "hast thou not asked concerning 
the spaces of these stones that were put in the building, that I may ex- 
plain that also unto thee?" I answered, "Sir, I forgot it." " Hear 
then," said he, " concerning those also. They are those who have 
now heard these commands, and have repented with all their hearts : 
and when the Lord saw that their repentance was good and pure, and 
that they should continue in it, he commanded their former sins to be 
blotted out. For these spaces were their sins ; and they are, therefore, 
made even that they might not appear." 

• Perditis malitia. — Lat. h Antioch. Horn. xciv. c See before, No. X. 



HIS SIMILITUDES. 267 

The Tenth Similitude. 
Of repentance and alms-deeds. 

I. After that I had written this book, the angel which had delivered 
me to that shepherd, came into the house where I was, and sat upon 
the bed, and that shepherd stood at his right hand. Then he called 
me, and said unto me, " I delivered thee and thy house to this shep- 
herd, that thou mightest be protected by him." I said, "Yes, Lord." 
" If therefore," said he, " thou wilt be protected from all vexations, 
and from all cruelty, and have success in every good word and work, 
and have all virtue and righteousness, walk in those commands which 
he has given thee, and thou shalt have dominion over all sin. For if 
thou keepest those commands, all the lust and pleasure of this present 
world shall be subject to thee ; and success shall follow thee in every 
good undertaking. Take, therefore, his gravity • and modesty towards 
thee, and say unto all, that he is in great honour and renown with God, 
and is a prince b of great authority, and powerful in his office. To him 
only is the power of repentance committed throughout the whole world. 
Does he not seem to thee to be of great authority ? But ye despise his 
goodness, and the modesty which he shows towards you." 

II. I said unto him, " Sir, ask him since the time that he came into 
my house whether I have done any thing disorderly, or have offended 
him in any thing?" " I know," said he, " that thou hast done nothing 
disorderly, neither wilt thou hereafter do any such thing ; and therefore 
I speak these things with thee, that thou mayest persevere ; for he has 
given me a good account concerning thee. But thou shalt speak these 
things to others, that they who either have repented, or shall repent, 
may be like minded with thee ; c and he may give me as good an account 
of thern also ; and I may do the same unto the Lord." I answered, 
" Sir, I declare to all men the wonderful works of God ; and I hope 
that all who love them, and have before sinned, when they shall hear 
these things, will repent, and recover life." « Continue, therefore," 
said he, » in this ministry, and fulfil it. And whosoever shall do ac- 
cording to the commands of this shepherd, he shall live ; and shall have 
great honour both here and with the Lord. But they that shall not 
keep his commands flee from their life, and are adversaries unto it. 
And they that follow not his commands shall deliver themselves unto 
death, and shall be every one guilty of his own blood. But I say unto 
thee, keep these commandments, and thou shalt find a cure for all thy 
sins. 

° Lat. Maturitatem. b President. e Eadem qua tu sentiant. 



268 THE SHEPHERD OF ST. HERMAS. 

III. "Moreover, I have sent these virgins" to dwell with thee ; for 
I have seen that they are very kind to thee. Thou shalt, therefore, have 
them for thy helpers, that thou mayest the better keep the commands 
which he has given thee ; for these commands cannot be kept without 
these virghis. And I see 4 how they are willing to be with thee; and 
I will also command them, that they shall not at all depart from thy 
house. Only do thou purify thy house ; for they will readily dwell in 
a clean house. For they are clean, and chaste, and industrious; and 
all of them have grace with the Lord. If, therefore, thou shalt have 
thy house pure, they will abide with thee ; but if it shall be never so 
little polluted, they will immediately depart from thy house ; for these 
virgins cannot endure any manner of pollution." I said unto him, 
" Sir, I hope that I shall so please them that they shall always delight to 
dwell in my house ; and as he to whom you have committed me makes 
no complaint of me, so neither shall they complain." Then he said 
to that shepherd, "I see that the servant of God will live and keep 
these commandments, and place these virgins in a pure habitation." 
When he had said this, he delivered me again to that shepherd, and 
called the virgins, and said unto them, " Forasmuch as I see that ye 
will readily dwell in this man's house, I commend him and his house 
to you, that ye may not at all depart from his house." And they 
willingly heard these words. 

IV. Then he said unto me, " Go on manfully in thy ministry ; de- 
clare to all men the great things of God, and thou shalt find grace in 
this ministry. And whosoever shall walk in these commands shall 
live, and be happy in his life : but he that shall neglect them shall not 
live, and shall be unhappy in his life. Say unto all that whosoever 
can do well cease not to exercise themselves in good works, for it is 
profitable unto them. For I would that all men should be delivered 
from the inconveniences they lie under. For he that wants, and suf- 
fers inconveniences in his daily life, is in great torment and necessity. 
Whosoever therefore delivers such a soul from necessity gets great joy 
unto himself. For he that is grieved with such inconveniences is 
equally tormented as if he were in chains ; and many upon the account 
of such calamities, being not able to bear them, have chosen even to 
destroy themselves. He therefore that knows the calamity of such a 
man, and does not free him from it, commits a great sin, and is guilty 
of his blood. Wherefore exercise yourselves in good works, as many 
as have received ability from the Lord, lest, whilst ye delay to do them, 
the building of the tower be finished ; because for your sakes the 

" What is meant by these virgins, see before, Simil. ix. sect. 15. b MS. Lamb. 

Video • which appears from the close of this sect, to be the true reading. c Say. 



HIS SIMILITUDES. 269 

building is stopped. Except, therefore, ve shall make haste to do 
well, the tower shall be finished, and ye shall be shut out of it." And 
after he had thus spoken with me, he rose up from the bed, and de- 
parted, taking the shepherd and virgins with him. Howbeit he said 
unto me that he would send back the shepherd and virgins unto my 
house. Amen. 



2 2 



THE 

SECOND EPISTLE OF ST. CLEMENT 

TO 

THE CORINTHIANS. 



I. Brethren, we ought so to think of Jesus Christ as of God — as 
of the Judge of the living and the dead: nor should we think any less 8 
of our salvation. For if we think meanly of him, we shall hope only 
to receive some small things from him. And, if we do so,* we shall 
sin ; not considering from whence we have been called, and by whom, 
and to what place ; and how much Jesus Christ vouchsafed to suffer 
for our sakes. What recompense then shall we render unto him ? or 
what fruit that may be worthy of what he has given to us ? For, 
indeed, how great are those advantages which we owe to him in rela- 
tion to our holiness ! d He has illuminated us ; as a father he has called 
us his children : he has saved us who were lost and undone. What 
praise shall we give to him, or what reward that may be answerable to 
those things which we have received ? We were defective in our 
understandings ; worshipping stones and wood, gold and silver, and 
brass, the works of men's hands ; and our whole life was nothing else 
but death. Wherefore, being encompassed with darkness, and having 
such a mist before our eyes, we have looked up, and through his will 
have laid aside the cloud wherewith we were surrounded. For he had 
compassion upon us, and, being moved in his bowels towards us, he 
saved us ; having beheld in us much error, and destruction, and seen 
that we had no hope of salvation but only through him. For he called 
us who were not, and was pleased from nothing to give us a being. 

II. "Rejoice, thou barren, that bearest not, break forth and cry, 
thou that travailest not ; for she that is desolate hath many more 
children than she that hath an husband." 6 In that he said, « Rejoice, 
thou barren, that bearest not," he spake of us ; for our church was 
barren, before that children were given unto it. And again, when he 
said, "Cry, thou that travailest not," he implied thus much: that, after 
the manner of women in travail, we should not cease to put up our 
prayers unto God abundantly/ And for what follows, " because she 
that is desolate hath more children than she that hath an husband :" ff it 



a Little things, or meanly. b Hear as of little things. e Knowing. d How 

great holy things do we owe unto him ! e Isa. liv. 1. / 'A?rX<3j. See St. Jam. i. 5 

s Compare Rom. xii. 8. 2 Cor. viii. 2; ix. 11, 13. 

270 



OF ST. CLEMENT. 271 

was therefore added, because our people which seemed to have been 
forsaken by God, now believing in him, are become more than they 
who seemed to have God. And another Scripture saith, " I came not 
to call the righteous but sinners [to repentance].'" 1 The meaning of 
which is this, that those who were lost must be saved. For that is 
indeed truly great and wonderful, not to confirm those things that are 
yet standing, but those which are fallen. Even so did it seem good 
to Christ to save what was lost ; and when he came into the world he 
saved many, and called us who were already lost. 

III. Seeing then he had showed so great mercy towards us, and 
chiefly for that we who are alive do now no longer sacrifice to dead 
gods, nor pay any worship to them, but have by him been brought to 
the knowledge of the Father of truth ; whereby shall we show that we 
do indeed know him, b but by not denying him by whom we have come 
to the knowledge of him? For even he himself saith, "Whosoever 
shall confess me before men, him will I confess before my Father." c 
This therefore is our reward, if we shall confess him by whom we have 
been saved. But wherein must we confess him ? Namely, in doing 
those things which he saith, and not disobeying his commandments — 
by worshipping him not with our lips only, but with all our heart, and 
with all our mind ; for he saith in Isaiah, « This people honoureth me 
with their lips, but their heart is far from me.' H 

IV. Let us then not only call him Lord ; for that will not save us. 
For he saith, " Not every one that saith unto me, Lord, Lord, shall be 
saved, but he that doth righteousness." 6 Wherefore, brethren, let us 
confess him by our works; by loving one another; in not committing 
adultery, not speaking evil against each other, not envying one 
another, but by being temperate, merciful, good. Let us also have a 
mutual sense of one another's sufferings, and not be covetous of 
money ; but let us by our good works confess God, and not by those 
that are otherwise. Also, let us not fear men, but rather God. 
Wherefore if we should do such wicked things/ the Lord hath said, 
Though ye should be joined unto me, even in my very bosom, and 
not keep my commandments, I would cast you off, and say unto you, 
" Depart from me ; I know not whence you are, ye workers of 
iniquity." s 

V. Wherefore, brethren, leaving willingly for conscience' sake our 
sojourning in this world, let us do the will of him who has called us, 
and not fear to depart out of this world. For the Lord saith, " Ye 
shall be as sheep in the midst of wolves. Peter answered and said, 
what if the wolves shall tear in pieces the sheep ? Jesus said unto 

° Mat. ix. 13. * What is the knowledge which is towards him. « Mat. x. 32. 

d Isa. xxix. 13. « Mat. vii. 21. / Wherefore ive doing these things. s Mat. vii. 

23. Luke xiii. 27. 



272 THE SECOND EPISTLE 

Peter, Let not the shee^ fear the wolves after death. And ye also 
fear not those that kill you, and after that have no more that they can 
do unto you ; but fear him who, after you are dead, has power to cast 
both soul and body into hell-fire." 6 For consider, brethren, that the 
sojourning of this flesh in the present world is but little, and of a short 
continuance ; but the promise of Christ is great and wonderful, even 
the rest of the kingdom that is to come, and of eternal life. What 
then must we do that we may attain unto it ? We must order our 
conversation holily and righteously, and look upon all the things of 
this world as none of ours, and not desire them. For, if we desire 
to possess them, we fall from the way of righteousness. 

VI. For thus saith the Lord, "No servant can serve two masters."' 1 
If, therefore, we shall desire to serve God and Mammon, it will be 
without profit to us. « For what will it profit if one gain the whole 
world, and lose his own soul ?" e Now this world, and that to come, 
are two enemies. This speaketh of adultery and corruption, of cove- 
tousness and deceit ; but that renounceth these things. W T e cannot 
therefore be the friends of both ; but we must resolve, by forsaking the 
one, to enjoy the other. And we think it is better to hate the present 
things, as little, short-lived, and corruptible ; and to love those which 
are to come, which are truly good and incorruptible. For if we do 
the will of Christ we shall find rest ; but if not, nothing shall deliver 
us from eternal punishment if we shall disobey his commands. For 
even thus saith the Scripture in the prophet Ezekiel, "If Noah, Job, 
and Daniel should rise up," x they shall not deliver their children in 
captivity. Wherefore, if such righteous men are not able by their 
righteousness to deliver their children, how can we hope to enter into 
the kingdom of God, except we keep our baptism holy and undefiled? 
Or who shall be our advocate, unless we shall be found to have done 
"what is holy and just ? 

VII. Let us therefore, my brethren, contend with all earnestness, 
knowing that our combat is at hand, and that many go long voyages 
to encounter for a corruptible reward ; and yet all are not crowned, 
but they only that labour much, and strive gloriously. Let us there- 
fore so contend that we may all be crowned. Let us run in the straight 
road the race that is incorruptible ; and let us in great numbers pass 
unto it, and strive that we may receive the crown. But and if we 
cannot all be crowned, let us come as near to it as we are able. 
Moreover, we must consider that he who contends in a corruptible 
combat, if he be found doing any thing that is not fair, is taken away 
and scourged, and cast out of the lists. What think ye then that he 



° Mat. x. 1 6. b Luke xii. 4, 5. e MS. Alexandr. daiwg kcu dixaiw avaoTpt(pm&at. 

d Luke xvi. 13. « Mat. xvi. 26. / Ezek. xiv. 14, 20. 



OF ST. CLEMENT. 273 

shall suffer who does any thing that is not fitting in the combat of im- 
mortality ? Thus speaks the prophet concerning those who keep not their 
seal : " Their worm shall not die, and their fire shall not be quenched ; 
and they shall be for a spectacle unto all flesh." a 

VIII. Let us therefore repent whilst we are yet upon the earth ; for 
we are as clay in the hand of the artificer. For as the potter, if he 
make a vessel, and it be turned amiss in his hands, or broken, again 
forms it anew ; but if he have gone so far as to throw it into the fur- 
nace of fire, he can no more bring any remedy to it, — so we, whilst 
we are in this world, should repent, 6 with our whole heart, for whatso- 
ever evil we have done in the flesh, while w r e have yet the time of 
repentance, that we may be saved by the Lord. For after we shall 
have departed out of this world, we shall no longer be able either to 
confess our sins, or repent in the other. Wherefore, brethren, let us, 
doing the will of the Father, and keeping our flesh pure, and observ- 
ing the commandments of the Lord, lay hold on eternal life ; for the 
Lord saith in the gospel, " If ye have not kept that which was little, 
who will give you that which is great ? For I say unto you, he that 
is faithful in that which is least is faithful also in much."' 1 This there- 
fore is what he saith : Keep your bodies pure, and your seal without 
spot, that ye may receive eternal life. 

IX. And let not any one among you say that this very flesh is not 
judged, neither raised up. Consider in what were ye saved : in what 
did ye look up, if not whilst ye were in this flesh ? We must there- 
fore keep our flesh as the temple of God. For in like manner as ye 
were called in the flesh, ye shall also come to judgment in the flesh. 
Our one Lord Jesus Christ/ who has saved us, being first a spirit, was 
made flesh, and so called us. Even so we also shall in this flesh re- 
ceive the reward. Let us therefore love one another, that we may 
attain unto the kingdom of God. Whilst we have time to be healed, 
let us deliver up ourselves to God our physician, giving our reward 
unto him. And what reward shall we give? Repentance out of a 
pure heart; for he knows all things beforehand, and searches out our 
very hearts. Let us therefore give praise unto him, not only with our 
mouths, but with all our souls ; that he-^ may receive us as children. 
For so the. Lord haih said, « They are my brethren who do the will 
of my Father." 

X. Wherefore, my brethren, let us do the will of the Father, who 
hath called us, that we may live. Let us pursue virtue, and forsake 
wickedness, which leadeth us into sins ; and let us flee all ungodliness, 
that evils overtake us not. For if we shall do our diligence to live 



° Isa. Ixvi. 24. b Let us repent. c There. d Luke xvi. 20. e MS. Alex. 

plane sic exhibet : els Xp«7r<3> . / Vox Qcov non est in MS. Mat. xii. 50. 

35 



274 SECOND EPISTLE OF ST. CLEMENT. 

well, peace shall follow us. And yet how hard is it to find a man a 
that does this ! For almost all are led by human fears, choosing rather 
the present enjoyments than the future promise. For they know not 
how great a torment the present enjoyments bring with them, nor what 
delights the future promise. And if they themselves only did this, it 
might the more easily be endured; but now they go on to infect inno- 
cent souls with their evil doctrines, not knowing that both themselves 
and those that hear them shall receive a double condemnation. 

XI. Let us therefore serve God with a pure heart, and we shall be 
righteous : but if we shall not serve him, because we do not believe 
the promise of God, we shall be miserable. For thus saith the prophet : 
"Miserable are the double-minded, who doubt in their heart, and say, 
These things we have heard, even in the time of our fathers, but we 
have seen none of them, though we have expected them from day to 
day. ye fools ! compare yourselves to a tree ; take the vine for an 
example ; first it sheds its leaves, then it buds, then come the sour 
grapes, then the ripe fruit. Even so my people has borne its disorders 
and afflictions, but shall hereafter receive good things." 6 Wherefore, 
my brethren, let us not doubt in our minds, but let us expect with 
hope, that we may receive our reward ; for he is faithful, who has pro- 
mised that he will render to every one a reward according to his works. 
If therefore we shall do what is just in the sight of God, we shall enter 
into his kingdom, and shall receive the promises " which neither eye 
hath seen, nor ear heard, nor have entered into the heart of man." 

XII. Wherefore let us every hour expect the kingdom of God in 
love and righteousness ; because we know not the day of God's ap- 
pearing. 

a For for this cause we cannot find a man. Miter Wendel in traduct. Lot. q. v 
^See above the first epistle, chap, xxiii. c 1 Cor. ii. 9. 



INDEX. 



ABBREVIATIONS USED IN THIS INDEX. 

Clem. The First Epistle of St. Clement. 

2 Clem. -------- The Second Epistle of ditto. 

Folyc. -------- The Epistle of Polycarp to the Philippians. 

Ignat. Ephes. or Trail. &c. - - - - St. Ignatins's Epistles to the Ephesians. Trallians, 8fC 

Mart. Ignat. or Polyc. ----- The Martyrdom of St. Ignatius, or St. Polycarp. 

Barn. --- The Epistle of Barnabas. 

1-Jerm. Vis. Com. or Sim. _ - - _ The Visions, Commands, or Similitudes of Hennas. 
N. B. The Figures denote the Sections. 



ALMS-GIVING. 

How we ought to give. Barn. 19. 

Herm. ii. Com. 
Exhortations to it. Barn. 19. Herm, 

Vis. iii. 9. Sim. x. 4. 

ANGELS. 

Attend the death of good men. Herm. 

Vis. ii. 2. 
Every man hath two angels. Herm. 

Com. v. 2. 

ANGER. 

The mischief and sinfulness of it. 
Herm. Com. v. 2. 

APOSTATES. 

No repentance allowed to them . Herm. 

Sim., vi. 2; viii. 6, 8; ix. 19. 
They cannot be saved. Herm. Sim. ix. 

19, 2G. 

BAPTISM. 

Forgives all sins committed before it. 

Barn. 11. Herm. Com. iv. 3. 
Its necessity. Herm. Vis. iii. 3. Sim, 

ix. 1G. 

BISHOPS. 

Of divine institution. Clem. 42, 43. 

Ignat. Ephes. 3, 6. 
In the primitive church the same as they 

are with us now. Ignat. Magnes. 2, 

G, 13. Trail. 2, 7. Philad. Inscript. 

4, 7, 10. Smyrn. 8, 12. Polyc. 6. 

Mart. Ignat. 9. 
The reverence due to them. Ignat. 

Magnes. 3. Smyrn. 9. 
That we ought to adhere to their com 

munion. Ignat. Smyrn. 8 

6, 7, 13. 



The holy sacraments to be administered 

only by them, or such as are appointed 

by them. Ignat. Smyrn. 8. 
Marriage not to be made without 

their knowledge and consent. Ignat, 

Polyc. 5. 
A bishop ought to instruct as well as 

govern his church. Mart. Ignat. 1. 
Exhortations proper to be given by a 

bishop to his people. Ignat. Polyc. 

5, G, &c. 
The duty of a bishop. Ignat. Polyc. 1, 

2, 4. 

BODY, see Resurrection. 

The bodies we here have shall be re- 
stored to us. Herm. Sim. v. 7. 



BUSINESS. 

Much business a hindera nee to religion. 
Herm. Sim. iv. ix. 10. 

CALAMITIES. 

God sends them upon us to bring us to 
repentance. Herm. vi. Sim. iii. 

CHARITY. 

What true charity is. Clem 49. 

The praise of it. Clem. 49, 50, 53, 54. 

Exhortations to it. Clem. 54, 55, &c. 

CHRIST. 

His divinity. Clem,. 1G, 36. Ignat. 

Ephes. Inscription, and 7, 18, 19. 

Rom. Inscript. 3, G. Polyc. H. Barn. 

5. 2 Clem. 1. 
Pre-existence. Ignat. Magnes. 6, 8. 

Barn. 5. 2 Clem. 9. Herm. Sim. ix. 

12. 

295 



296 



INDEX. 



His two natures. Ignat. Ephes. 7, 20. 

Smyrn. 1,3. Polyc. 3. Barn. 5. 
Of his birth, &c. Ignat. Ephes. 19. 

Magnes. 11. 
That he is our high -priest and protector. 

Clem. 58. 
That there is no coming- to God but by 

him. Herm. Sim. ix. 12, 16. 2 Clem. 1. 
That the ancient fathers were saved by 

him. Ignat. Philad. 5, 9. Herm. 

Sim. ix. 16. 
So are we. 2 Clem. 2, 3. 
That he suffered for our salvation. 

Clem. 12, 21, 49. Ignat. Smyrn. 

2 Barn. 5, 7 ; 2 C/cm. 1. Po/yc. i?j^. 

8. itfar*. 17. 
That he truly suffered. Ignat. Magnes. 

11. Igna/. 2W/. 9, 10. Smyrn. 

1, 2. 
That he was raised from the dead by the 

Father. Ignat. Trail. 9. 
By himself. Ignat. Smyrn. 2. 
That he shall judge the world. Barn. 

5, 9. 
The benefits which we have all received 

from Christ, in order to our salvation. 

2 Clem. 1, 2. 

CHRISTIAN. 

A Christian not to be judged of by his 
outward profession, but by his true 
piety. Ignat. Ephes. 14. 

COMMANDS. 

The commands of God possible to be 
obeyed. Herm. Com. xii. 3. 

COMMUNION. 

The necessity of church communion. 
Ignat. Ephes. 5. 

CONFESSION. 
To be made to God. Clem. 51. 

CONTENTMENT. 
Recommended. Clem. 37, 38. 

CORRECTION. 

The benefit of it. Clem. 56, 57. 

COVETOUSNESS. 

The mischief of it. Polyc. 4, 11. 

DEACONS. 

Their duty. Polyc. 5. 



DEATH. 

While we live well, we should not fear 
to die. 2 Clem. 5. 

DESIRE. 

We must not encourage evil desires. 
Herm. Com. xii. 1. 

DEVIL. 

That we ought not to fear him. Herm. 

Com. vii. 
He cannot overcome us if we strive 

against him. Herm. Com. xii. 5. 
Christ has subjected his power to us. 

Ignat. Mart. 5, 6. 

DEVOTION. 

The benefit of frequent public devotion. 
Ignat. Ephes. 13. 

DIFFER. 

How we ought to behave ourselves to 
wards those who differ from us. Ignat. 
Ephes. 10. 

That we should not give offence to 
them. Ignat. Trail. 8. 

ENVY. 
The mischiefs of it. Clem. 4, 5, &c. 

EUCHARIST, see Bishop, Sacra- 
ment. 

EVIL. 

That we must abstain from evil, as well 
as do good. Herm. Com. viii. Clem. 
35. 

EXAMPLE. 

That we should imitate the e3 
of Christ and his saints. 
Epist. 8, 9. 

Especiallv in their sufferings. 
8, 9. 

EXHORTATION. 

Proper to all degrees of men 
church. Clem. 21,30. Ignat, 
5,6. 

FAITH. 
(And see Justification.) 
The necessity of faith in Christ. Ignat. 
Smyrn. 5, 6. 

FAST. 

What a true fast is ; and how we may 
render our fasting acceptable unto 
God. Barn. 3. Herm. Sim. v. 1,3. 



:amples 
Polyc. 

Polyc. 



in the 
. Polyc, 



INDEX. 



297 



FEAR. 

We must fear God, and not be afraid of 

the devil. Herm. Com. vii. 
The benefit of fearing God. Ibid. 

FUTURE HAPPINESS. 

The greatness of it. Clem. 34, 35. 

FUTURE JUDGMENT. 

That there shall be such a judgment. 

Barn. 91. 
Christ shall be the judge. See Christ. 
There is no escaping the judgment of 

God. Clem. 28. 
We shall be judged in the same flesh 

in which we live here. 2 Clem. 9. 

GOD. 

His attributes : Maker of all things. 

Clem. 27. 
Omniscient. Clem. 27. Ignat. Ephes. 

15. 
Almighty. Clem. 27. Herm. Com. iv. 

1. Sim. v. 7. 
There is but one true God. Ignat. 

Mart. 5. Herm. Com. i. 
There is no flying from him. Clem. 28. 
Of the nature of God and our duty to 

him. Herm. Com. i. 
His prescience. 2 Clem. 9. 
He searcheth the heart. Clem. 21. 

2 Clem. 9. Polyc. 4. Ignat. Mag- 

nes. 3. 
Faithful in all his promises. Clem. 27. 
Ordereth all events. Mart. Polyc. 2. 

GOOD. 

What good we must do. Herm. Com. 

viii. 

GOOD WORKS. 
We must be diligent to perform them 

if we mean to be saved. Clem. 34. 

HAPPINESS, see Future. 

HERETICS, HERESY. 

We must avoid heretics. Ignat. Ephes. 

7, 8, 9, &c. Philad. 2, 3. Smyrn. 

4, 7. Trail. 6, 7. Phil. 3. 
The danger of them. Ignat. Ephes. 16. 

Smyrn, 4. Trail. 11. 
Yet we must pray for them. Ignat. 

Smyrn. 4. 
We must arm ourselves against falling 

into heresy. Ignat. Trail. 6 to 12. 

Philad. 2. 
Their main errors in those first times. 

Polyc. 7. Ignat. Magn. 8, 9, 10. 

Trail. 9. Phil. 6. Smyrn. 2, 5. 
Their practices. Ignat. Smyrn. 7. 



HOSPITALITY. 

Recommended. Clem. 10, 11, 12. 

HUMILITY. 

Recommended. C.'cm. 16, 17 18. 

IMAGE. 

Wherein the image of God consists. 
Clem. 33. 

JUDGE, JUDGMENT, see Future. 

JUSTIFICATION. 

By faith. Clem. 32. 

We are justified by the same faith that 
the holy men were from the begin- 
ning. Clem. 32. 

LAW. 

The sacrifices and ceremonies of the 
Jewish law abolished. Barn. 2, 3. 

LIFE. 

That we should not be solicitous after 
the things of this life. Herm. Sim. i. 

LORD'S-DAY. 

Observed in the primitive church, in 
opposition to the Jewish sabbath. 
Ignat. Magnes. 9. Barn. 15. 

LYING. 

To be avoided. Herm. Com. iii. 
MARRIAGE, see Bishop, Priest. 

MARTYR, MARTYRDOM. 

The anniversaries of the martyrs wont 
to be kept in the primitive church. 
Ignat. Mart. 14. Polyc. Mart. 18, 
19, 21. 

What respect the Christians had for 
them. Mart. Polyc. 17. 

The greatness of their sufferings. Mart. 
Ignat. 12. Mart. Polyc. 2, 16. Herm. 
Vis. iii. 2. 

Martyrs shall have a more than ordinary 
degree of glory hereafter. Herm. 
Vis. iii. 1, 2. Sim. viii. 3. 

Martyrdom blots out all sins. Herm, 
Sim. ix. 28. 

It is therefore to be esteemed a happi- 
ness so to suffer. Herm. Sim. ix. 28. 

Yet men ought not needlessly to ex- 
pose themselves to suffering. Mart. 
Polyc. 4. 

The extraordinary supports which were 
afforded them by God in their suffer- 
ings. Polyc. Mart. 2. 

2A 



298 



INDEX. 



MIND. 

Against trouble and anxiety of mind. 
Herm. Com. v. i. 

MINISTERS, {and see Priests.) 

Anciently chosen by, and with the con- 
sent of the church. Clem. 44. 

Of Divine appointment. Clem. 42, 43. 
Ignat. Ephes. 3. Phi lad. Inscription. 

The obedience due to them from the 
people, especially to the bishop. 
Polyc. 5. Ignat. Trail. 2, 13. Smyrn. 

a 

The three orders of bishops, priests, 
and deacons, in the primitive church. 
Ignat. Magnes. 1, 6, 13. Trail. 2, 3, 
7. Philad. See the Inscript. 4, 7, 
10. Smyrn. 8, 12. Polyc. 6. Mart. 
Ignat. 9. 

Without these there is no church. Ignat. 
Trail. 3. 

OBEDIENCE. 

Recommended. Clem. 10, 20. 

The necessity of it. 2 Clem. 3, 4, 5. 

ORDER. 

The necessity of different orders in the 

church. Clem. 37. 
Every one ought to do his duty in that 

rank in which he is placed. Clem. 

38, 40. 

PATIENCE. 

The benefit of it. Herm. Com. v. 1. 

ST. PAUL. 

Preached to the utmost bounds of the 
west. Clem. 5. 

PEACE. 

Exhortations to peace and unity. Clem. 
46, 54. Ignat. Magnes. 6, 7. Trail. 
12. Rom. 3, 4. Polyc. 6. See 
Unity. 

PRAYER. 

We must pray with faith, not doubting-. 
Herm. Com. ix. 

Public Prayer. See Devotion and Wor- 
ship. 

We must persevere in prayer. Herm. 
Com. ix. 

We must pray for others. Ignat. 
Ephes. 10. 

Especially the faithful. Ignat. Ephes. 
21. Magn. 14. Trail. 13. Rom. 9. 



PRIESTS, PRESBYTERS. 

Married in the primitive church. Polyc. 

Their duty. Polyc. 6. 
The three orders of them in the ancient 
church. Clem. 40. 

PROMISE. 

God is faithful in his promises ; there 
fore we ought not to doubt of them 
2 Clem. 11. 

PROPHETS, PROPHECY. 

That the ancient prophets were inspired 

by Christ. Barn. 5. 
The gift of prophecy still in the church. 

Mart. Polyc. 5, 9, 12, 14. Herm. 

Vis. ii. 2, 3 ; iii. 9 ; iv. 

PROVIDENCE. 

God's providence ordereth all things. 

Polyc. Mart. 2. 

PUNISHMENT. 

The punishment of sinners in the other 
world shall be eternal. Mart. Polyc. 
2, 11. 2 Clem. 6, 7. 

RELICS. 

What respect the ancient Christians 
paid to the remains of their martyrs. 
Mart. Ignat. 12. Mart. Polyc. 17, 
18. 

REPENTANCE. 

God allows repentance to sinners. Clem. 

7, 8. Herm. Sim. vi. 3, &c. viii. 6. 

ix. 33. 
Apostates only excepted. See Apostates. 
The time of repentance. Herm. Vis. 

iii. 5. 
No repentance after death. Herm. Sim. 

vi. 2, &c. 2 Clem. 8. 
The benefit of repentance purchased for 

us by Christ. Clem. 7. 
Men are not presently pardoned as soon 

as they begin to repent, till it appears 

that their repentance is sincere. 

Herm. Sim. vii. 
How there is but one repentance for 

sins committed after baptism. Herm. 

Com. iv. 3. 

RESURRECTION. 

That there should be a future resur- 
rection. Clem. 24, 25, 26. Polyc. 2. 
Ignat. Trail. 9. 

We shall rise in the same bodies. 
2 Clem. 9. See Body. 



INDEX. 



299 



RICHES. 

The danger of riches : What use we 

ought to make of them. Herm. Vis. 

iii. 6. Sim. 1. 
The rich blessed through the prayers of 

the poor whom they relieve. Herm. 

Sim. ii. 

RULE. 

Particular rules of life. Chm. 21, 30, 
35. Polyc. Episi. 2. Barn. 19. 

SACRAMENT. 

The holy sacraments of baptism and the 
Lord's supper not to be administered 
but by the bishop, or him whom the 
bishop appoints. Ignat. Smyrn. 8. 

That which is broken, and received in 
the sacrament of the Lord's supper, 
bread. Ignat. Ephes. 5, 20. Comp. 
Smyrn. 7. 

SADNESS. 
The mischief of it. Herm. Com. x. 1. 

SALVATION. 

Who are saved by the blood of Christ. 

Clem. 12. 
God desires that all Christians should 

be saved. Herm. Sim. viii. 2. 
So should all good Christians. Mart. 

Polyc. 1. 
No man can be saved without piety. 

2 Clem. 6. 
An exhortation to strive for salvation. 

2 Clem. 7. 
We are saved by grace, not by works. 

Polyc. 1. 

SCANDAL. 

We must not give scandal to the ene- 
mies of our religion. Ignat. Trail. 8. 

SCHISM. 

The danger of it. Ignat. Ephes. 5. 

Bom. 3. Trail, 7. Phil. 3. 
Exhortations against it. Clem. 46. 

SCRIPTURE. 

The Holy Scriptures written by Divine 
inspiration. Clem. 45. 

SEDITION. 

Against strife and sedition of the people 
against their bishops and ministers. 
Clem. 46, 47. 



SIN. 
We must answer to God for the sins «f 

those who belong unto us. Herm. 

Vis. i 3; ii. 2, 3. Sim. vii. 
That we ought not to be partakers of 

other men's sins. Herm. Com. ii. 

iv. 1. 

SPEECH. 

Against evil speaking. Herm. Com. ii. 
We must not give countenance to those 

who speak evil of others. Herm. 

Com. ii. 

SPIRIT. 

The Spirit of Christ, the first created. 
Herm. Sim. vi. 6. 

SUFFER. 

Christ supports all such as suffer for 

him. Mart. Polyc. 2. 
Exhortation to suffer for Christ. Ignat. 

Bom. Polyc. 2, 3. 

THOUGHT. 

The sinfulness of wicked or "filthy 
thoughts. Herm. Vis. i. 1, 2. Com. 



TRANSUBSTANTIATION. 

Against it. Ignat. Ephes. 3, 20. Com- 
pare Ignat. Smyrn. 7. 

TRINITY. 

Proved. Mart. Ignat. 15. Mart. Polyc. 
14. 

VIRGINITY. 

To be continued in without boasting. 
Ignat. Polyc. 5. 

UNITY, see Peace. 

Unity with the bishop the best means 
to secure us against falling into 
heresy. Ignat. Phil. 2, 2. 7. Trail. 7. 

Exhortations to peace and unity. Clem.. 
24, 25. Ignat. Ephes. 4. Magnes. 
5, 7. Philad. 4, 7. Polyc. 1. 



WAY. 

There are two ways : of life, and of 

death. Barn, 18. 
How we may go in the way of life. 

Barn. 19. 
What is the way of death. Herm. 20. 



300 



INDEX 



WORLD. 



WORSHIP. 



Weliveinthis worldasin a pilgrimage. ' . • , j ,• f , r ,. 

, T o l s ° Appointed times of public worship 

#erm. &m. in. 1. ?£, „ n ., * ^ 



We cannot serve this world and the 
next. 2 Clem. 6. 

The good and bad not to be distin- 
guished in this world. Herm. Sim. 
iii. But they shall be in the other. 
Herm. Sim. iv. 



Clem. 40, 41. 

Appointed persons for the performing 
of it. Clem. 40, 42. 

Settled by the apostles. Clem. 42, 44. 




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